The agreement of the holy Fathers, and Doctors of the church, upon the chiefest articles of Christian religion, as appeareth on the next side following, very necessary for all curates. Gathered together by john Angel priest, one of the queens majesties Chaplains.  
Cum privilegio ad imprimendum solum.   

¶ The contents of the book.  

i. Of the holy and blessed Sacrament of the body and blood of Christ.  
two. Of the sign of the cross.  
iii. Of praying for the dead.  
iiii. Of penance, confession, and satisfaction.  
v. Of praying to saints  
vi. Of the counsels, and authorities of the fathers.  
seven. Against the marriage of priests.    

¶ To the most excellent and virtuous Princess' Queen mary, wife to our most soveraing Lord, Philip by the grace of God. etc. john Angel, one of your grace's chaplins of your honourable Chapel, wisheth perpetual felicity, not only in this world, but also in the world to come.  
Among the innumerable benefits which we have received of almighty God (most worthy and excellent Princess) there is none in mine opinion for the which we are more bound unto his merciful goodness, then for that it hath moved him of his gentle benignity, to call unto us again his true religion, which our forefathers hath kept from the beginning. For who knoweth not that this noble realm of England hath been seduced even now of late days, through ignorance, nay, nay, rather through stubbornness, and for lack of grace. For they knowing him as God, honoured him not as God: but thinking themselves wise, became fools. Who even among the simple people, perceiveth not what intolerable abuses have been (under pretence of true religion and godliness) used and maintained in this church of England? As false interpreting of Scriptures, utterly denying of the holy doctors and fathers of Christ's church, but only such as made for their purpose. Till such time that it pleased him of his infinite mercy, to send us a new judith, by whose godliness the true light and knowledge of God's word is now by her brought again, which from the death of that noble prince her father Henry the .viii. was here in this realm extuncte, and utterly abolished, to the utter undoing of men's conscience: but now thanks be to God the father of our Lord jesus Christ, it beginneth to springe and shine again. This noble judith is our most sovereign Lady Queen Mary, a Princess garnished with so many excellent gifts of grace, virtue, nature, and fortune, that she is in very deed, (and therefore most worthily called) the perfect mirror, and pearl of all Christian Princess. To wade her in the praise of her Princely qualities, and noble acts, it is not my purpose, for that I know it to be an enterprise far exceeding the compass of my simple wit and understanding. But only to declare how much we are bound, chiefly unto God, and next unto her most excellent highness, that we have now our old and true religion brought home again: and are cured again through God by her, of our old blindness that we were in, by the medicine of verity. For we now having again the true knowledge of God, which our forefathers hath left behind them by writing, we begin again to see and perfectly to know Christ to be in the Sacrament of the altar, whom to know perfectly, is ever lasting life and salvation. But so long as the said Scriptures were falsely interpreted, by Seditious and false preachers, and the true knowledge of Scripture kept from the people, few or none knew Christ aright: and none less than they, who took upon them to be the chief professors, and setters forth of Christ's religion. For what else is it know Christ, but to believe his word? Who showeth me which is his word, but the catholic church. For S. augustine sayeth: I would never have believed the Gospel but by the church. So that it appeareth thereby, how greatly they are deceived, that will take upon them to deny the old fathers of Christ's church, to maintain their unthrifty purposes: yea, and not only those: but also certain places of the Bible that maketh not for them. For surely it is the holy fathers that showeth and expoundeth unto us plainly the Scriptures, which now of late hath been in controversy, not with good men, (but with those that be of the evil sort, as hereafter shall follow) whose judgements be very godly.  
teaching us truly to know by faith, how that the body of Christ is in the Sacrament of the altar: because his words doth so evidently declare the same, saying: This is my body. And forasmuch as these holy fathers hereafter following, hath left their minds in writing (as concerning the presence of Christ's real body, to be in the Sacrament of the altar, and not only of this, but of certain other matters which hath been in question) unto all people that will be saved, none except. For now (thanks be to God) I trust that Idolatry, hypocrisy, and all ungodliness, is clean plucked up by the roots: and that the true religion of God hath taken his place again. Now is false doctrine exiled, and God's word truly preached & set forth. Now is that abomination and desolation pluck down: and the true worshipping of Christ in the Sacrament set up again. Now I trust in almighty God, that England hath forsaken all their abominable preachers and teachers against the presence of Christ to be in the Sacrament of the altar, with all their ungodly devices, and devilish inventions. For if that thou (O England) had that grace given unto the of God, that thou wouldest call unto thy remembrance, how that this judith, at the rising of our Holifernus, had the hearts of men, and not the bodies: And that at the rising, and proceeding forth of that pestiferous traitor Wyatt, had the bodies and not the hearts and yet overcame her enemies by the power of God, it were such a miracle unto thee, whereby to cause the to forsake all thy naughty opinions and errors. But yet this thou must think that it cometh by the mere mercy & goodness of almighty God towards us, and not of our deservings: who hath raised up unto us, now in these our latter days, this noble judith, a Lady of most excellent gifts, and singular qualities, wholly given to the study of virtue & godliness. Wherefore all England hath just occasion to rejoice at this your graces doings, in that ye be so studious to call us home again (like lost sheep that hath run astray) to our old and true religion, which our old fathers hath left behind them from time to time: beseeching almighty God therein to be your strength, shield and buckler. Most humbly beseeching your grace (most gracious Lady) in good past to take this my good zeal and diligence. And in case any thing shall not sufficiently answer your grace's mind, or desire, the same to impute rather to the lack of faculty and knowledge, then to any default of good will in me. I shall here without any farther circumstance of words, commend, and leave this small work to the diligent reading, and following of all true Christian people. And with most hearty prayer, beseech almighty God long years to prosper and continue the prosperous estate of your highness, to th'end that by your good help and means, the devout people of this your realm, may receive this which is God's proceedings, and your graces gentle embracings, to their continual health, and comfort both of body and soul, to the will of GOD, thorough jesus Christ our Lord: To whom with the father, and the son, and the holy ghost, be all laud, honour, and glory, both in heaven and earth, for ever and ever. Amen.   

¶ Anacletus bishop and Martyr, in his first Epistle written to all congregations.  
GOd sacrificers, his divine ministers, ought not in any wise to be troubled, but to be maintained, upholden and supported of every man. God's sacrificers, truly while they execute that office, ought not alone to be without witness of true and just performance of their duty. But being occupied in this holy action, to have assistens, coadjutors, and hearers: To the intent they may be proved and tried, to have perfectly sacrificed, for the authority of the divine laws approveth this Deut. xii. in these words. See thou offer not thy sacrifice to thy lord god promyscually in every place: but in that place which the Lord hath chosen. A bishop sacring at the altar, let him have witness with him, (as I have said before) yea, and more than any other priest. For as he sitteth on the higher pinnacle of honour: so it is behovable at his ministering, that there be present greater number of records, upon more solemn days. A Bishop should have seven, five, or three Deacons at the least, which be called his eyes, with subdeacons, and other ministers, who clothed in holy apparelmentes, before and behind, with priests on every side, directly of the right against the left, Contrite in heart, and humble in sprit. Standing also with upright faces to the heavenwardes, shall keep him from all violence and villainy. And be priest with consent and service to further the sacrifice. The sacringe finished, let them all communicate which be entered within the bonds of the church degrees. For such was both the apostles original ordinance, as is the Church custom. And in his second epistle of ordination of archbishops. The accusation of bishops and priests, against the which matter you have consulted with us, ought not to be effecteous, but at their hands who be fit, good and virtuous men, void from affections, crimes and suspicions. For the lord will not the holy handelers of his body to be defamed of unworthy persons, nor he hath given leave to bakbyte any of them. For he himself with his own bodily hands whipped the unpreistly priests out of the church.   

saint Clement martyr, the third from Peter.  
CLement bishop in his first book of reknowlegementes, to james the Lords brother, bringeth in S. Peter thus speaking. In conclusion I warned them that before we went forwards to preach among all people the true knowledge of god the Father, that they should be reconcylyd from sin to God, receiving his son. For other ways is there none, to salvation, or of declaring our good estate, but by the grace granted and inspired by the holy ghost. They did haste to be washed in the baptism of the three fold invocation, but they did take the body of our Lord jesus Christ: who only ought to be believed enest the things he hath taught. And in his second epistle to james the Lords brother, entyteled: de sacris, vasis, & vestibus. Bishop Clement to his dearly beloved james, Bishop of jerusalem. forasmuch as we have so received, and be so taught by saint Peter, the Father of all apostles, who took the keys of heaven, how we should use the sacraments, and what we should judge and defend of them, which are executed in the holy places, it is seeming that I instruct you of the order of the same. The sacraments of the divine secrets, are committed to three degrees: that is to say: a priest, a deacon, and a subdeacon, who with fear and trymbling of god, aught to gather or keep together the fragments of the lords body: Lest any corruption be found or stick in the place where the hoosts ought to be kept, lest when it is negligently laid up, the body of our Lord should be much endamaged. For the communion of the body of our Lord jesus Christ, if it be negligently dealt, and the priest do not regard the admonyshments of lower officers, let him be stricken with some grievous sequestration, and humbled or ponyshed with a plague. Certes, let so great and large sacrifice be offered in the altar in quantity, as be sufficient for the rated number of people: if there be any surplus remaining after the distribution, let them not be reserved until the next morning. But lowly and dreadefully let the clerks receive them. And they which do consume the residue of the lords body being left in the place of reservation: let them not by and by go together, to assay or fill themselves with common meats, 
&  lest they entermyngle other victual, to the holy portion which ought first by digestion to be conveyed into the innermost and entire parts. Therefore if they take repast of the lords body, let the ministers which have so done in the morrow early, fast until the six hour. And if they have eaten the lords portion at the third or fourth hour: let them abstain from meat till night, thus by secret sanctification the everlasting sacraments are to be kept. And it to loweth: for the business of the Lord ought not to be slackly accomplished. Again, and again, we demand, and command of the fragments & remanents of the body of our Lord, & the Chalice ordained for the vessel of our lords blood, let it be warily and diligently prepared by the minister: lest it scars clean washed by the deacon, may turn him to trespass in offering. Thus with all honesty such things as we have before spoken of, must be fulfilled. And in the third Epistle to the same intent (of the office of priests and clerks) Therefore it is behovable to us here, ronnnig the rayce of this short life, in this veil of misery, to perceive, acknowledge, and wholly to confirm us to the will of almighty God, where we ought, & what place is appointed for the celebration of his sacrifices. For it is not lawful to do mass or any sacrifice in any place, but in ordinary places, commanded and allowed by your own bishop, And consecrated by the chief ecclesiastical power in our diocese. For otherwise, these holy things or duties, be not to be administered in the holy scripture, both the new & th'old testament instructing us. This assertion the Apostles have received and learned of our Lord: And this have they delivered & taught us. And these things we teach, & I join you all which have in hand any spiritual charge, to hold, use, keep, and execute the same, with out any repine or reprehension. Here after followeth the order of the words which Saint Clement used in saying mass after this manner. We desire the O Lord, that thou wilt send thy holy spirit upon this sacrifice, which may make this bread the body of thy Christ, and that which is in the cup the blood of thy Christ.   

¶ S. Denyse the Arapagyte whom Paul maketh mention of in the Acts of thapostless xvii Chapter, and was his disciple.  
saint Denyse one of the number of the severe judges of Athens converted by Saint Paul. And by saint Clement, with these holy men Rusticus and Elutherius sent into France: In the third part of the second Chapter entreating of Ecclesiastical governance. In the last end of all things due to be done in perfect baptysinge. The bishop calleth the baptized to the most holy Eucharist, and giveth unto them the Godly communion of the chief and most sovereign sacrament of the body & blood of our Lord jesus Christ. And in the first part of the iii chap. Nor it is almost Godly or right any duty belonging a priests office to be executed, whiles he accomplish this divine and most rial sacrament of eucharist. And in the second part of the said chapter. And the principals of the same order together with the priests do put upon the altar the holy bread, & the chalice of benediction: when there hath gone before an universal praise, and confession of the hole quere. That done the reverent prelate making an holy prayer, doth show holy peace to all the congregation. And when they have one another saluted, the mystical reheresall of holy things is made. And when the prelate and other priests have washed their hands, the bishop standeth at the mids of the altar.  
All the only elect and chosen priests that shall receive, taken out of the number of the ministers do stand about. But the bishop as soon as he hath praised and extolled the Godly gifts: maketh the holy and high mysteries, and showeth openly those things which he hath extolled, before hid and covered with reverent tokens. And holding in sight reverently the Godly rewards, he himself is turned to the holy communion of the Lords maundeth: and doth exhort the people to take part. At the last communion received and given to all that come to receive it, he giveth thanks and finisheth the mysteries. And in the third part of the same Chapter, in this manner truly when that the last & most excellent bounty of God is praised & magnified: the divine drink and cup of blessing is handled & propounded. And it followeth: but mark this also, that the reverent tokens being set upon the altar, by the which Christ is betokened & taken: and by & by without delay, the description of saints is there present, declaring their inseparable conjunctions, and most holy and high union with Christ. And it followeth: wherefore reverently, & of his bishoply office, after his holy praise of the divine works, he humbly excludeth himself, for that he offeryth and sacrifyseth the healthful host which is over him, crying unto him comely at first, saying. Thou hast said: do this in remembrance of me. Then thus great a mystery being of God inymytation of himself, he doth require and pray to be made a semblable to Christ as frail man may, that he may both make the sacrament worthily, and purely distribute it. And that they, who be about to receive the holy communion, may worthily take part with him. And so he ministereth the most reverent mystery, and setteth them in sight propounded holy under signs. Either else he openeth, and discovereth the covert and undivided bread, breaking it in pieces & parting one chalice among them all, he doth multiply shaply & distribute the unite of our lords blood, contained within the said chalice. Thus consumeth the holy mystery. For that wine simply and secretly the blood of our Lord by his divine word in his assumption of our human nature, hath gone before and occupied place or he was entered that compound and visible sign of his incomparable bownty & power: wherein it is mercifully made evident with how sure a knot of socyetye, he hath fastened us to him, joining his divine excellent existence to our earthy matters. Surely let us agree with him, even as members with the body, & let us be glued unto him by semblablenes of clean & godly living. Lest murdered with ugly vice, we may be made unmeet for the divine and most delicate members, being not able to stick with him, but sliding into continuance of naughty life.   

The words of the holy man Marcial, which was sent of saint Peter to preach the gospel  
A Sacrifice is offered upon an altar unto God, not to man nor Angel. Nor that is not only done upon an altar hallowed, but a clean sacrifice is offered unto God in every place as he doth testify, whose boody and blood we offer, to obtain everlasting life. Truly even the same offering which the jews made in despite, weening to have abolished his name out of the earth, which we make in the consecrate alter for our salvation, knowing & believing only by this remedy, to attain life and escape death. For this the Lord commanded us to do in remembrance of him.   

¶ Ignatius the disciple of Saint john the Evangelist.  
LEt the stable Eucharist be deemed affirmydly the body and blood of Christ. And in his epistle that he writeth unto the romans, I desire saith he, the food of God, the heavenly food of life, which is the flesh of jesus Christ, the son of the living God, who was borne in the last time, of the feed of David & Abraham, & I desire for to drink the blood of him who is love with out corruption, and life everlasting. They do not admit the Eucharist, and oblations, because they do not confess the Eucharist to be the flesh of our Saviour jesus christ which flesh suffered for our sins which flesh the father by his benignity hath stirred up.   

Saint Alexander bishop the first martyr. C.xx. ¶ Alexanderin his Epistle to all churches.  
IN the oblation of Sacraments which be made solemnly at masses the passion of our Lord is to be mingled, to the intent that his passion may be celebrate, whose body and blood is made, so that all wicked and superstitious opinions abolished, bread only and wine mixed with water, may be offered in the sacrifice, for sins and crimes thereby are done away: with the which oblations the Lord is contented and pleased, and will forgive high and gretious offences, for what more mighty and suffering sacrifice may be, then of the body and blood of Christ.   

¶ Saint Ireneus, Polycarpus disciple, in his four book  
Against the heresies of Valentius and such other. We offer those things unto him which belongeth unto him, preaching accordingly the communion and unity of flesh and spirit, for like as the bread made of grain taken from the ground, called by consecration, is no more now commendable bread, but the body and blood of Christ, standing upon ii things, an earthly and an heavenly: even so our bodies perceiving the sacrament, be no more now corruptible, having hope of resurrection. And in his fift book against heresies. By what means therefore both the mixed cup and the fruit of bread perceiveth the word of God, is made the Eucharist of the body and blood of Christ.  
For God in that he is God: hath neither breath bones ne flesh. But speaking as concerning that disposition and proportion which is like unto man which standeth compact of flesh, sinews, and bones, which is nourished with the cup, which is the blood, and is enoreasyd with the bread which is his body.   

Tertulyane in his book of resurrection of the flesh.  
over flesh eateth the body & blood of Christ, that the soul also may be replenished and fully fed with God.  
And in his book of prayer he saith, bread is the word of the living God, which came down into his foot stole of the earth from his throne of heaven. Then his very body is deemed and thought to be in the similitude of bread. saying: This is my body. Therefore we claming & requiring our daily bread, do ask a perpetuity, & continuance in Christ and an unseparable unite with his body. Against martion he saith: we do know, receive and believe all the gospels of Christ by the church, and not otherwise.   

S. Cyrpian martyr. ccxlix Cyrpian Martyr in the first book of his Epistelles in the second epistle.  
NOw not only to the weak or sick but to the valiant peace is necessary. Not only to persons departing, but to the living communion should be ministered, to the intent we may not leave them naked and weaponless, whom we exhort to battle. But that we may defend them with the shield of the body and blood of Christ. And when the body & blood of Christ is ministered that it may be a safeguard to the receivers, and that we Arm them with the armour of the lords health, whom we would save against our ghostly enemy. For why should we teach, or move them to spend their blood in confessing Christ's name, if in this chivallry we deny them the blood of Christ? Or by what means do we make them fit for the cup of martyrdom, if we do not admit them first to drink of the chalice of the righteous communicating of the Lord in the church.  

De cena domini.  
Our Lord maketh even continually until this day in the sacrament this his most true & holy body, & maketh it holy, blesseth it, and divideth it to them which devoutly receiveth it.   

In the same.  
THe bread which the Lord gave to his disciples changed not in form, but in nature, and by the omnipotent power of the word, is made flesh.  
And as in the person of Christ, the manhood was seen and the Godhead hid, so in the visible sacrament the divine nature invisible, infundeth himself, to the intent that about the sacrament should be devotion.   

And in the same.  
This common bread changed into flesh and blood, procureth to bodies life and increase.   

Idem  
The high priest bringeth forth bread & wine, this is (saith he) my body, they eat and drink of the same bread after a visible form: but afore these words, that meat was common, only it was profitable for the body to be nourished, & gave help of a corporal life. But from what time it was of the Lord spoken, this do in remembrance of me, it is flesh & blood. As often as with these words and this faith it is done (that supersubstancial bread, and cup of benediction, solemnly consecrate) it doth profit to life and health of the hole Man: Also being a medicine & brent offering to heal infirmities, and purge iniquities. That it was an other thing, that first was set forth & consumed, and an other that was given of the master and distributed, when the false mind of judas touched the holy meat. The holy sanctified bread entered into the cursed mouth, the murdering mind not being able to sustain the might of so great a sacrament, was blown away like chaff from the flower, and ran headlong to perdition, to desperation, and to the rope.  
The sacrament, Christ sometime calleth it his body, sometime his flesh and blood, & sometime bread.    

Origen in his .v. Homilye. Domine non sum dignus.  
When ye receive the holy meat and uncorrupted dish, thou dost use the bread and the cup of life, thou eatest and drinkest the body and blood of our Lord, there the Lord interest into thy house.  

Dist. Viii  
The sacrament the Lord did institute when after the figurative lamb, he did reach his body to his disciples at supper.  
When these words be spoken (saith Origen) This is my body, and this is my blood, there is a certain conversion made of bread and wine into the substance of the body and blood of Christ.  
Therefore the Lord jesus going to the invisible things of his Father's majesty, the figurative paschal being scelebrate with the disciples, willing to commend unto them a certain memorial under form of bread and wine, he did so give his body and blood to them, that he might show the sacraments of the old law, among which the sacrifice of the paschal lamb was chief to be ended in his death, & the sacraments of the new law to be institute, in which the mystery of Eucharistia excelleth.    

Chrisostem in his lxxxiii Homili. Upon Saint Math.  
LEt us believe God in every thing and not say against him, 
Verba dei defraudari non punt  yea although the thing that he saith doth appear an inconvenience both to our senses, thought, & understanding, and doth also exceed our senses, capacity, and reason. Let us I beseech you, believe his words in all things, but chiefly in the sacrament, not only upon those things, which lie before us: 
His words can no the deceived, our senses ma● easily be deceived  but considering also his words. For by his words we can not be deceived, His words can not be false, oursences are most easy to be dyssayved. Wherefore seeing Christ hath said. This is my body, let us nothing doubt thereof but believe and perceive it with the eyes of our understanding.  

In his iii book, Dialogorum, Cap. iiii.  
Behold the dignity of the priesthood whereupon we speak, for it is done in earth, but his office is contained in heavenly businesses. For consequently, neither man, nor Angel, 
Non homo non Angelus, nec Archangelus hoc sacramentum instituit.  nor archangel, nor virtue, nor any other creature but the holy ghost hath institute this office, and yet remaining in flesh, hath given to peruse the minystery of angels. For the which thing the bishop must (as he that were in heaven, and were mixed to the virtues) do this thing, so it is lightenyd with the brightness of life. For when thou seest our Lord offered, and the priest standing at the altar with incense, & praying for himself and for the people, thou thinkest thou art with men, and not straight way translated into the heavens: & excluding all sense of the flesh out of thy mind, thou dost with naked soul, & with most clear remembrance, behold those things that be in heavenly places.  
O miracle, oh benevolence of God in us, that Christ sitteth above at the right hand of the father, and yet at the time of sacrifice he is contained in the hands of men, and is given unto them that desire to taste of him, and to be embraced with worshipping,   

In his sermon of judas the traitor.  
Where wilt thou that we prepare the passover. Not that, that is ours: 
Sermons de Jude proditione  but in the mean season he understood the jews passover. And the disciples did prepare, but this that is ours, he himself did ordain, and not only ordain, but he is it that made it. Why did Christ eat it? yea, for he did fulfil all things thar were of the law. And because the jews passed away by forgetting the benefits of God, he with the scelebration of the festivity did strenketh memory unto them of his benefits, and therefore did he command the passover to be sanctified. And by that also was another greater benefit showed, that that lamb was a figure of a lamb to come. 
Agnus paschalis umbra. Christus veritas. Super Epistolam ad Hebreos, Cap. 17.  And that blood showed the coming of the Lords blood. That lamb was a shadow, this a verity. And therefore in it, both the passouer of the figure & verity is celebrat. Now therefore their sweet breads be unclean, their festival days unlawful. 
Quotidie offerendum.  What do we? do not we offer every day? we offer truly, but making remembrance of his death. And this sacrifice is one, 
una est hostia,  not many. For that was offered into the holy of the holiness, & this sacrifice is an ensample of that, the very same do we offer, and not now one lamb & to morrow an other, but always one. Therefore this sacrifice is one, 
ubique Deus offertur.  else by the reason, because it is offered in many places, there be many Christ's. No, 
Commemoratio.  but the Lord is every where one, and here being full, and there full, one body, for as he that is offered every where, is one body, and not many bodies, even so also is the sacrifice one. He is our bishop which offered the host, making us clean, and that same do we now offer, 
Idem sacri sicium.  which then offered can not be consumed, and that we do, is done in remembrance of him. None other sacrifice do we but always the same. Super Math.  
Let all men believe that even now also is celebrate the supper in which Christ himself did sit. For there is no difference between that and this. For that is not made of man, & this of him. Therefore when thou seist the priest give that the body, think not that it is reached to the by the hands of the priest, but by Christ's. For as in baptism, thou art not baptized of the priest, but of God: So hath not God to Angels committed this office. But he being present biddeth and saith: let us here therefore as well the priests as other. How great, how marvelous a thing is granted to us. Let us here I pray you, & be afraid of his flesh given to us, his own flesh offered, hath he set forth to the jews every year in remembrance of his benefits. 
Christus quotidie nobis proponitur.  God hath set forth holy days to thee: daily that thou shouldest not forget, is he set forth. For this is a sacrament of peace. Let no judas, no Simon come to this thy table.  
The jews passouer was an example but that is void and past: but now is come unto us the spiritual passover, which Christ himself made. For when they did eat and drink, he took bread and broke it, and said: this is my body which shallbe given for you. They know what I speak, which be consecrate to divine mistresses. And afterward he took the cup and said: this is my blood which shallbe shed for you in remission of sins. And judas was present, Christ saying these words, this is my blood. Say judas, whom hast thou sold for xxx pennies. This is the same blood of which thou madest a bargain afore with the pharisees. Oh mercy of Christ. 
Dementia Jude,  Oh madness of judas. He made a bargyn to sell Christ for xxx pennies. And Christ of his clemency offered to him the same blood that he had sold, that he might have had remission of his sins, if he had not been unfaithful. 
Remissio peccatorum sanguine Christi  For he was present at the communication of that Sacrifice. And his feet also Christ did wash, as of the others, that he should have had none excuse of his malice: But he being detestable, thought the lyings in weight of his mind. But now, a convenient time doth invite us to the terrible table, and with a congruent watching. Let no judas be found there: Let no wicked person come thereto, nor none priked with poison, nor no dissayteful words be pronounced with the tongue, nor that the lying in wait be not hid in the mind, but that, that the will possesseth: yea & let the speech declare the same. For now is Christ himself ready, which adornyd that table, and he doth also consecrate this, which we now have. For it is not man which (consecration of the table being set forth) doth make the body and blood of Christ: but it is Christ which is crucified for us. The words be spoken by the priests mouth, but they be consecrated by the power of God.  

De sacrorum perttcipacione misteriorum quod communicare nolens, nec oraciones dignus est interest, to, iiii. fo, ccxi, Hom. lx, joh. evang.  
Parents do often put their children to other to be norsyd, but I say saith christ do not so. But with my flesh I do nourish, I put myself unto you, willing you all to be gentlemen, & pretending good expectation of you of things to come. Which do here give myself to you, much more in the world to come. I have willed to be your brother. I have taken flesh & blood for you: unto you again I give that same flesh & blood, by which I am made your cousin. This blood maketh to us a flourishing image of a king. This blood is an honour the can not be done away. This blood doth not suffer the gentleness of the soul to consume, ever freshinge it & nourishing it. For of meat's blood springing in us, is not straightway made that, but some other thing. But this is not so: but by and by it wateryth the mind, and bringeth in a certain grace, virtue, or strength. This mystical blood putteth away devils, and causeth them to be far away, and calleth Angels to us, And the Lord of Angels, for where they see the Lords blood, devils fly away, and angels come, to this bloodshed washeth all the world.    

More sayings of Chrisostom in his Homily xxiiii 1. Cor. x.  
The thing that is in the chalice is that which ran out of Christ's side, & we are partakers of it.  

Liber. iiii. cap. iii. de dignitate sacerdotali.  
O Great good will of God towards us, O miracle, he that sitteth upon the right hand of his father in heaven above, is contained in men's hands, in the time of sacrifice.   

Homili. XVii. Episcopi. ad heb. ix. ca  
There is one body of Christ daily offered in sacrifice, and one Christ in every place where the Sacrament is, which is here in this place full, and there in that place also full or hold.   

Homil. ad Antiochenum populum  
Helias the Prophet ascending up, left his mantel unto his disciples, but the son of God ascending up into heaven, left unto us his own flesh. As for Helyas leaving his mantel unto his disciple, left it from himself: but our saviour Christ hath both left his flesh with us, and also taken it with himself in his Ascension.   

Homil, xlv, super johannem,  
It is not man that maketh our lords body and blood, of those things set forth upon the table to be consecrated, but it is Christ that was crucified for us: The words are pronounced of the priest, and these things, (bread and wine) are consecrated by God's power and grace, for he said: This is my body. By these words the bread and wine are consecrated.  
If a man look in how much he is bound to flesh and blood, 
To. li, 6, 〈◊〉 alogoru● Cap. 5.  & to be able to be made nigh to the blessed & simple nature, then diligently should he understand that it were meet to honour priests by the grace of the holy ghost, 
Sacerdotes honorandi  for by them these mysteries be fulfilled, & other no less than these, being so great, either because of our health, or else because of dignity. For they the inhabit earth and be conversant in it, hath deserved to dispense heavenly things. 
Potestatem ligandi et soluendi dedit h●mēnibus non Angelis nec arch● angelis.  & they have received power, which god neither gave to Angels, nor archangels: nor it was not said to them, what things soever ye bind on earth, they shallbe hound also in heaven, and what things so ever ye lose, they shallbe loosed.  
The princes of the world hath also a certain power of binding, but which is only lawful in bodies, 
Que sacer dotes agunt in terris, Christus confirmat in celis.  but this bond which is commit to priests, it goeth to the soul & passeth to heaven. That those things that priests do beneath, God doth also confirm in heaven, and corroborateth the sentence, for it is no other thing to be called, but woodness to contemn that mystery, 
Sine sacramento Eucharistie nulla salus nec promissa red. duntur.  with out which neither is health given us, nor those good things that be promised should be given, for none shallbe able to go into the kingdom of heaven, but those that be borne again of water and of the spirit. And he that eateth not the flesh of our LORD and drinketh not his blood, shall not have life everlasting, which be made with no other hands then with the holy hands of the priest, 
Solve sacerdos consecrat.  nor can have the reward of promises, nor escape the fire of hell, but by the office of these things. These be they that bring us forth in a spiritual generation, and execute them by the generation of baptism, by them we be clothed with Christ, and by them we be joined to the son of God, by them we be also made members of that blessed head.     

¶ Saint Ambrose was within cclxxx after Christ in his four book of sacraments. the xiiii cap.  
WHo is the author of the sacraments, but our Lord jesus? these sacraments came from heaven, for all counsel is from heaven, but verily great & Godly is the miracle, that God rained from heaven to the people Angels food. 
Exod. 16.  And the people laboured not, and yet did eat, Thou peradventure sayest: my bread is had commonly in use, but this bread, is bread before the sacramental words, but after consecration hath approached, of bread is made the flesh of Christ. Let us therefore fortify and approve this: how it which is bread can be the body of Christ by consecration? Of what words then and of whose sayings consisteth the consecration? even of our Lord jesus, for by all other things which are spoken, praise is offered to God, and prayer & supplication is made for the people, for the king & for other things. But when it is come to pass that the sacrament (worthy to be honoured) must be consecrated now the priest useth not his own word, but the words of Christ. Therefore the word of Christ doth make or consecrate this sacrament. Which word of Christ? it truly, by the which all things are made. The Lord commanded, and heaven was made. The Lord commanded, and the earth was made. The lord commanded & the seas was made. The Lord commanded & every creature was begotten & borne. Seest thou than how mighty in working the word of God is? therefore, if so great power, strength: & virtue be in the word of our lord jesus, the things which were not, began to be: how much more is it able to work that the things were, might be changed into another thing? heaven was not, the sea was not, 
Psa. 14.  the earth was not. But here the prophet David speaking of god, he spoke the word, & the things were made, he commanded and the things was created. Than let me answer, it was not the body of christ before the consecration, but after the consecration I say unto thee, that now it is the body of Christ. He spoke the word and it was done, he commanded and it was created. Thou thyself was: but thou was an old creature. After that thou was dedicated to God & baptized, thou began to be a new creature. Wilt thou know how new a creature thou art? Every man (saith Saint Paul) is by Christ anew creature, here therefore, 
2. Cor. 5.  lo, the word of Christ hath been wont to change every creature: and changeth when it will the customs and ordinances of nature. Thou requirest how? hearken. And first of all let us take example of Christ's generation. The custom is, that man can not be generate but of man and woman, and wedlock company: but because it was our lords pleasure who choose this Sacrament, Christ was borne of the holy ghost, and of a virgin, that is to say: the mediator of God and men, Christ jesus very man. Than thou seest, that against the custom and order of nature, a man was borne of a virgin. Take an other example. 
Exod. 14  The children of Israel was oppressed of the Egyptians, closed in with the sea on every side, by the commandment of God Moses touched the water with his rod, and the water divided herself a sunder: which verily was not after the custom of her nature, but according to the grace of the heavenly commandment. Take an other example. 
Exod, 15.  The children of Israel was thirsty, and came to a fountain of water, the which was bitter, not able to be drunk: Holy Moses did cast a tree into the water, and it was made sweet which before was bitter, that is to say: it changed the custom of nature, and took the sweetness of grace. Take also the fourth example It fortuned as a man was felling down a tree besides the flood jordan, 
4, Reg. 6.  the axe head full into the water and sunk to the bottom (as the custom of Iron is to do) the prophet Heleseus did cast a stick of wood into the water, and immediately the Iron came up & swimmed above the water, the which verily is against the nature of iron. For the stuff & substance of Iron is much heavier than is the element of water. Dost thou then by these examples understand how mightily the heavenly word worketh? if the heavenvly word hath wrought in an earthy fontayne, if it hath wrought in other things, doth not it also work in the heavenly sacraments? 
Pavis f●eory 9 christi.  than thou hast learned that of bread may be made the body of Christ. And the wine and water is put into the chalice: but it is made blood by the consecration of the heavenly word But peradventure thou wilt say, I see not the form of blood. Even as thou hast taken the similitude of death in baptism, 
Respo●  so dost thou drink the similitude of the precious blood, that there be no fear of blood, and yet that it may work the price of redemption. Thou hast therefore learned, that the thing which thou takest is the body of Christ, and the blood of our Lord.  
Wilt thou know that it is consecrate with heavenly words. Here what the words be. The priest saith: Make (saith he) this oblation enroled, reasonable which is a figure of the body and blood of our Lord jesus Christ: 
Qui pridie.  which the day afore that he suffered, he took bread in his holy hands, looked to heaven, to his holy father almighty God, giving thanks, blessed, broke, and being broken, gave it to his apostles and Disciples, saying: Take and eat of this all, for this is my body that shall be broken for many. And in like manner, he took the cup after he had supped (the day before that he should suffer) and looked to heaven, to the holy father almighty, everlasting God, giving thanks, blessed, gave it to his apostles and Disciples, saying: Take and drink of this all, for this is my blood. See all these be the words of the evangelist unto, Take ye, whether it be the body or blood, then be the words of Christ: Take and drink of it all, Afore it is consecrate it is bread: 
● Corpus christi est.  but when the words of Christ come, it is the body of Christ. Furthermore hear him saying: Take and eat of it all: this is my body, And afore the words of Christ, the cup is full of wine and water: When the words of Christ have wrought, there is the blood made, which hath redeemed the people. Then see in how great kinds is the word of Christ mighty and able to convert all manner of things. Further more, the Lord jesus himself doth testify unto us, that we may take his body and blood, should we then doubt of his faith and witnessing. 
Lib. 4. de Sacramentis  Now come with me to my proposition. It is surely a great and worshipful thing, that he did reign Manna from heaven to the jews. But understand, what is more, the Manna from heaven, or the body of Christ? surely the body of Christ, which is maker of heaven. furthermore he that did eat Manna is dead. But he that hath eaten this body, it shallbe to him forgiveness of sins, and he shall never die. Therefore thou sayest not in vain Amen, So be it. Now thou confessing in spirit that thou takest the body of Christ, the priest saith to thee, The body of Christ. And thou faiste Amen. That is true that which he confesseth hath the desire. It is to be known that in pronouncing of these words. 
Bread is turned into the body of Christ.  This is my body, a mystery is done. And bread is turned into Christ's body. If thou ask how? we leaving these things not certain, do affirm that which is of authorities, that is to say, that the substance of bread and wine, is converted into the substance of the body and blood of our lord.  
And we be not ashamed to confess that we know not the manner of turning. For the things that remain of the former substance, 
accidentia manent  be accidents, that is: the colour, savour, form, and weight. Nor yet they do make the body of Christ, nor can be grounded therein. But if it be asked where they be founded, we say, 
Hic deo idens manet sine subiectodo virtute divina,  that by divine miracle, they be sustained without substance.  
This is truly a great mystery, and unsearchable. We be commanded to believe: we be not permitted to discuss, 
We be commanded to believe, but not to discuss.  all things that the Lord would he did in hea-and in earth. And because so he would, so it was. So though the figure of bread and wine be seen: yet after the consecration, we must believe nothing else, but the flesh and blood of Christ. Wherefore the truth doth say to his Disciples: This is my flesh for the life of the world, and that I might speak more marvelously it is plainly none other but that which was borne of the virgin mary, and suffered on the cross, and rose out of the grave. This I say is it. And therefore is it the flesh of Christ, which for the life of the world yet to day is offered, the bread of angels is made the meat of men: wherefore he saith: I am the lively bread which came down from heaven. Also, the bread which I will give is my flesh for the life of the world. By these two sentences it is given openly to be understanded, that this bread and that, be not two, but one bread and one flesh, and without doubt is made one body. That verily, that surely, which was taken of the virgin, that suffered, that was buried, that arose again and ascended into heaven, & sitteth on the right hand of God the father, and which is to come, to judge the quick & the dead. And that thou mayst know this to be a sacrament, the figure of this went before, afterward, know how great a Sacrament it is, 
Of the excellency & greatness of this Sacrament.  see what he saith. As oft as ye shall do this, so oft shall ye make a remembrance of me until I come. Therefore we having in mind his most glorious passion, & resurrection from hell, & his ascension to heaven, we do offer unto this spotless sacrifice, reasonable host, bloodless offering, this holy bread and Cup of life everlasting. We both ask and pray the that thou wouldest take this oblation into thy high altar, by the hands of thy holy Angels, as thou haste vouchsafe to receive the rewards of thy Just servant Abel, and the sacrifice of our patriarch Abraham, and that which the high priest Melchisedech hath offered unto the. Therefore how oft soever thou dost receive? what saith the apostle to thee. How oft so ever we do take, we do show the lords death. If we show death, we show remission of sins: 
Remission of sins.  how ofter so ever blood is shed, it is shed in remission of sins. I must alway take it that my sins may be remitted. I that alway do sin must alway have a medison. 
De Sacramentis. li. 6. Cap. 1  For as our Lord jesus Christ is the true son of God, not as men by grace, but as a son of the substance of his father: So is it the very flesh (as he said) and the very blood which we drink. But peradventure ye may say, how very flesh? I that se the similitude see not the truth of the blood. first I told you of the word of Christ, which worketh that it is able to change and convert kinds of nature institute. furthermore when his disciples did not take the word of Christ, but hearing that he would give them his flesh to eat, and his blood to drink, they went back, yet Peter only said, thou hast the words of life, and shall I go from thee? Therefore lest that more should say so, as there were a certain fear of blood, but that the grace of the redeemer might abide still, therefore in a similitude thou takest the sacrament: but yet thou gettest the grace and virtue of the true nature.  

In his first prayer at mass.  
I O Lord remembering thy passion, do come unto thine altar, all though I be a sinner, that I may offer to the that sacrifice, which thou didst ordain and command to be offered, for our salvation in remembrance of the.  

Aduersus vigilantium.  
I reprove all opinions against the church & openly condemn them.   

Amb. de fide ab Garcianum.  
Away with Arguments where faith is sought  
Thomas had a great cause to marvel when he saw Christ's body brought into the house with out hurt through, the gates closed, which could not be passed through with men's bodies.     

Saint Ambrose in his book De spiritu sancto, lib, iii. Cap. xii.  
It is therefore no mean question, and therefore we should the more diligently consider, what is the footstool. For we read in another place, heaven is my throne, and the earth the footstool of my feet. But yet the earth is not to be worshipped of us, because it is a creature of God. And yet let us see though, lest the Prophet name the earth to be worshipped, which our Lord jesus took in the taking of flesh. So then by the footstool let the earth be understand, & then by the earth the flesh of Christ which we do now worship (also in the mysteries) and which the apostles (as we have before said) worshipped in our lord jesus, for christ is not divided but one.   

S. augustine. Fo. xxxviii Here beginneth the saying of Saint augustine, priore contione. Psal. 33. Cum fugerit David Saul persecutorem iniquiens ait.  

Christ was borne in his own hands.  CHrist was borne in his own hands. How can that be in man? Who can understand, for who is borne in his own hands? A man may be borne in other men's hands, no man is borne in his own hands. How it may be understand in David (after the letter) I find not, in christ we find. Christ truly was borne in his own hands, when he (giving his body) saith: This is my body, That body verily was borne in his own hands.  

Contra literas Petiliani. Lib. two.  
It is another passover that the jews do celebrate with a sheep, & an other that we celebrate in the body and blood of our Lord. Christ in Sacraments, few in number, most excellent in signification, hath bound together a fellowship of new people. As baptism is consecrate in the name of the Trinity, 
Ad januarium. Epi. 118.  and the communicating of the body and blood of him. And if any other thing be commended therein Scriptures canonical, it doth plainly appear, what time the apostles took first the body and blood of our lord, that they did not take it fasting, is it therefore to accuse maliciously the universal church, that it is always received of the fasting? For that cause it pleased the holy ghost, that in the honour of so great a sacrament, that the body of our Lord should first enter into the Christian mouth before other meats. Therefore throughout all the world this manner is observed. Let us hear our Lord, not speaking of the sacrament of baptism, 
De peccatorum merites et remissionem.  but of the sacrament of his holy table. Except ye eat my flesh, & drink my blood, ye shall not have life in you. What do we seek more? What can they answer to this? except with stubbornness they do bend their brawling sinews, contrary to the clear truth. Was not the Lord once offered in himself? and yet in the Sacrament, not only by all the solempnities of Easter, but every day to the people is offered. Nor he doth not lie, 
Omni die populus immolatur  which being demanded, did answer him to be offered. For if the Sacrament had not a certain similitude of those things whereof they be Sacraments, they should not be Sacraments at all. Therefore they be called sacraments, because one thing is seen in them, & another thing understanded. That which is seen hath a bodily form: 
Epistola ad bonifacium,  that which is understand, hath a spiritual fruit. He that taketh the mystery of an unity, and keepeth not the bond of peace, he taketh not the bond of mystery for himself, but a witness against himself. I remember my saying when I did treat of Sacraments, I told you that after the words of Christ, that which is offered is called bread, but when the words of Christ is spoken, than it is not called bread, 
Ante consecrationem pa. dr̄. post consecrationem corpus appellatur.  but it is called the body. Therefore in the lords prayer we pray, Our bread, but as it is said in greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supersubstancial, not that which goeth into the body but that of eternal life, which upholdeth the substance of our soul. 
Qu●tidie.  Take daily, that may daily profit the. So live that thou mayst daily deserve to take it. daily holy job did offer for his children sacrifice, lest any thing either in heart, or word they should offend. Therefore thou hearest that as often soever the sacrifice is offered, the death of the lord, the resurrection of the lord, the ascension of the lord is signified, & remission of sins, and the daily bread of everlasting life thou dost not take? He that hath a wound, desireth a medison, it is a wound that we be under sin. The heavenly & honourable sacrament is a medison. The first sacraments which were observed by the law, 
Contra Faustum. lib 19 ca, 13,  were for messengers of Christ to come, which when Christ did fulfil with his coming were taken away. And therefore were they taken away, because they were fulfilled. For Christ came not to break the law but to fulfil it. And there be other institutions greater in virtue, better in profit, easyar to be done, fewer in number, as by the justice of God showed into the liberty, to them that be called the children of God. If in the old time righteous men, for this foreshowing sacraments & figures of things not yet fulfilled, 
Dani, 13, 2, Mac, 7,  were ready to suffer hard & horrible things: as of the three children which in Danyell is manifest, and of the Machabes, how much the more now, for the baptism of Christ, for the body or Eucharist of Christ, every Christian ought to be more ready to suffer all manner of things.  
We worship the foot stole of his feet, for it is holy. What is the footstool of his feet? The earth is the footstool of his feet. Here I am in a doubt: I am afraid to worship the earth, lest he should condemn me, that made heaven and earth.  
Again, I am afraid not to worship the stool of my lords feet, because the Psalm ninety and eight saying unto me: Thou shalt worship the stole of his feet. I ask, what is the stole of his feet? Being thus tossed to and fro, I turn me to Christ for him I seek here and find, how that without violence of God's honour, the earth may be worshipped, and so without violation of GOD'S honour, the stole of his feet may be worshipped.  
For christ took of the earth, earth, for the flesh is of the earth, and he took flesh of the flesh of Mary, and because in that flesh he walked here, 
We eat the same flesh that was borne of the virgin Mary.  and gave the same flesh to be eaten of us for our salvation no man eateth that flesh, except he first have worshipped it. It is so found out how such a footstool of the Lord may be worshipped. And not only that we sin not in worshipping of it, but that we sin in not worshipping of it. And though it be necessary that it be visible celebrate, I would not that ye took my words so grossly, as they which believing me to cut forth certain pieces of my body and to give them in meat: But I have commended unto you a certain sacrament under these words, my flesh shallbe given you under sacraments that it may be eaten, not according to this grossness that ye see: but spiritually it must be understand: and spiritually understanded, it will give life unto you, for visibly must this Sacrament be celebrate, but my flesh shallbe under the same invisible, and invisible there being present it must be understand. 
Visibiliter celebretur sed invisibiliter intelligitur.  And though it be necessary, it to be celebrate visible it must needs be understand invisible.   

Concione ii Psal. 33  
David fled to Achimalech, and before him he changed his countenance, 
Fugit david ad Achimelech, & eoram to mutavit multum suum 1, reg, 21,  and left him, and went his ways, for there was a sacrifice after the order of Aaron, & afterward he of his body & blood institute a Sacrifice after the order of Melchisedech. He changed his countenance in the priesthood, he left the people of the jews, and came to the gentiles. He was borne in his own hands, when he gave his body and his blood. He took into his own hands, that the faithful knoweth, and he did bear himself after a manner, when he said: This is my body, 
Eodem psal contione primo,  The Sacrifice of Aaron is take away, and the Sacrifice is begun after the order of Melchisedech. Therefore hath he changed his countenance. I can not tell how▪ who is this? I can not tell who. I know who, for our Lord jesus Christ is known in body and blood. He would be our health, wherefore he hath given us his body & blood of his own humility, for except he had been meek, he would neither have been eaten nor drunken. 
Sermo, 4.  Our daily bread whether we ask exhibition necessary to the body of the father, signifying in bread, what soever is necessary to us, or we do understand that daily bread which we are want to receive of the alter. We ask well, that he may give it us. For what is that we ask or pray for, but that we commit none evil, whereby we be separate from such bread, and the word of God that is daily preached is bread, for because that it is bread of the soul. For when this life shall pass away, 
Sacramen. altaris.  we do not seek for that bread which hunger seeketh for, nor we ought not to take the sacrament of the altar, that we shallbe there with Christ, whose body we take, nor the words ought not to be said to us, which we say unto you, nor the book is not to be red that we shall see him which is God's word, 
Serm. 46  by which all things be made. The Lord jesus hath exhorted by promise of eternal life, to eat his flesh and drink his blood, as it is manifest in the gospel in these words. He that eateth my flesh & drinketh my blood. Therefore they that now do eat and drink, let them think what they eat & what they drink, lest (as the Apostle saith) they eat and drink their own judgement, not judging the lords body. They that eat not and drink not, let them make haste to such dainties being hidden, Christ doth daily feed his table is that which is set in the mids. What cause is it, 
Christus quotidis pascit.  Oh herears, that ye see the table, and cometh not to the dainties? peradventure ye think, 
Fideles norunt quo modo caro manducatur. Infideles nesciunt.  how is the lords flesh eaten, and his blood drunken? with infideles it is not known, but the faithful know. Come to the profession, and thou hast assoiled the question. Let the faithful live well that they eat not into judgement and drink. thinking upon your degrees, and keeping your profession, come to the flesh of our Lord, until the world be ended. Our Lord is above, but yet for all that, the truth of the Lord is here with us: The body wherein he arose in that kind, it becometh to be in one place, but the very body in form of bread, is every where, 
Corpus Christi in omni altari,  that is to say: in every altar where it is consecrate.   

Sermo. two. de verbis Apostoli.  
We have hard the true master, then godly redeemer man's saviour, commending to us our praise, his blood. For he hath spoken to us of his body & blood, that he called his body meat, & his blood drink. A sacrament of the faithful, the faithful know, for hearing, what other thing do they hear but life, commending such meat & such drink, ye shall have (saith he) life in you, 
Qui integer ascendere potuit, consumi non potuit.  if you eat when some were offended, that this saying was herd. He answereth: doth this offend you? ye ween that of this body that ye see I am about to make parts, & to cut a sunder my members, & to give to you: what and if ye see the son of man ascending where he was before? surely he that could go up hole, could not be consumed. Therefore of his body & his blood hath he given to us a wholesome refection, and so great a question of his holenes doth he assoil. For so art thou refreshed, that it can not fail, whereupon thou shalt be refreshed. Eat life, drink life, thou shalt have life, and the life is hole, and that shall be, that is to say: the body & blood of Christ shallbe life to every one, if that which in the sacrament is taken visibly, be eaten spiritually, in very truth be drunken spiritually. 
Caro nihil prodest. Spiritus est qui vivi ficat. Super Ioh Cap. 6.  We have hard himself saying: It is the spirit that quickeneth, flesh profiteth not at all, your fathers have eaten Manna and be dead. Why be they dead? For that they did see they believed. That, that they did not see, they understood not. Moses' did eat, Aaron did eat, Phinees did eat, and many other did eat, which pleased the Lord, and were not dead, for they understood a visible meat spiritually: spiritually they did hunger, and spiritually they tasted, that spiritually they might be filled. For to day we take a visible meat: but the sacrament is one thing, and the virtue of the sacrament is another. Very many do take of the altar and die, 
Altar  and in taking they die. Wherefore the Apostle saith: he eateth and drinketh his judgement. Was not the lords morsel poison to judas? and yet he received: 
De juda.  and when he received, the enemy entered into him. Not that he received an evil thing: but that he being evil, received that which was good. See therefore brethren, receive the heavenly bread spiritually, bring innocency unto the altar: Sins though they be daily, yet they be not deadly. Afore ye come to the altar, take heed what ye say: forgive us our trespasses. He that eateth my flesh and drinketh my blood, 
Ioh, ca 6,  hath life everlasting. That is not given in the meat which we take to sustain the flesh, but it is in this meat and drink that is in the body and blood of our lord. For he that taketh not it, hath not life, and he that taketh it, hath life, and that everlasting. The sacrament of this thing, that is of the unite of the body and blood of Christ, In some place it is done daily. In some by certain space of days between. In the Lords table let it be prepared, and of the lords table it is taken, of some to life, of some to death, of this matter see more in the sixth of john. Here is the saying of the lords body, which he said he would give to be eaten for eternal life. He did expound the manner of thattribution, and of his gift. He that abideth in me and I in him, 
Tractus super johan nom. 27.  & hath eaten a token & hath drunken, that we might be in his body, under that head in his members, eating his flesh, not leaving his unity: many hearing these things (not understanding) were offended for they thought not heainge these things, but flesh that they were to perceive after the flesh is death. And yet so it behoveth to be spoken that it should not be understand of all the secret things of God, it must make them attempt not contrary, for these, did some shrink from God, speaking such things. And in those words they did not believe our Lord jesus Christ, speaking a great thing, covering a certain grace, even as they would, so they understand, & after the manner of men. For jesus might that: or jesus did dispose that the flesh wherewith the word was clothed (as cut in pieces) distribute to the believers in him, 
Quomodo caro non prodest quicquam,  the flesh availeth no thing. O Lord good master, how doth not the flesh avail any thing? saying that thou said: Except one eat my flesh and drink my blood, he shall not have life in him. Doth not the life profit any thing? And wherefore be we that we be, but that we may have everlasting life, which thou promisest by thy flesh.  
What is it therefore? It profiteth nothing, the flesh profiteth nothing: But how did they understand? truly thus: They understand the flesh, as it is rend in the dead body, or sold in the shambles, not as it is quickened with the spirit. 
Let the spirit come to the flesh and it profteth much. Ibidem.  Let the spirit come to the flesh, and it profiteth much, or else the word should not have been made flesh, that it might abide in us. Thou hast the words of life said Peter, one for all, why said he that? but that he believed. Thou hast everlasting life in the ministration of thy body & blood: and we believe and know. For if we should know before and then would believe, we should neither be able to know nor understand. What believe we? and what know we? That thou art Christ the son of the living God. For thou art eternal life, and thou givest not in thy flesh, but that that thou art. All that the Lord spoke of his flesh and blood, and that in the grace of his distribution, he promised to us everlasting life, and thereby he would to be understanded the eaters and drinkers of his flesh & blood, that they might abide in him, and he in them. And that they understanding carnally, things spiritual were offended. And that they being offended perishing, comfort of the Lord might be to the disciples, which remaining whom to prove he asked: And will you also go away? that the answer of the abiding of them, might be known to us: for he knew who would abide. Therefore all this is available to us (most dearly beloved), that we eat not the flesh and blood of Christ in Sacrament (which many evil doth) but that we eat it unto the participation of the spirit, and drink it that we abide in the lords body as members: that we may be quickened with his spirit and be not offended: yea, if many eat with us, and drink temporally this Sacraments which shall have in the end eternal torments. For now the body is mixed, as upon the flore, but the lord knoweth who is his. We be sure brethren that all we that be in the lords body, abide in him, that he may abide in us. In this world we must needs unto the end live among the evil. Not among these evil (I say) that blaspheme Christ. For they be seldom found which with tongue do blaspheme, but many with life: We must needs therefore live with them unto the end. 
Lib. 21. e● 25. De ci. Dei.   
He that is in the unity of his body, that is in the joining of Christian members: of whose body the faithful communicating of the altar, are accustomed to take: it is true to be said: that he receiveth Christ's body, & drinketh Christ's blood. And by this, heretics and schismatics, being separated from this unity of body, they may there upon perceive a sacrament: but not to them profitable, yea, rather noisome, whereby they may be the more grievously judged, or more slowly delivered, for that they be not in that bond of peace, which is expressed in the sacrament. Christ eaten by parts, and abideth hole: hole in heaven. He is eaten by parts in sacrament, and abideth hole in thy heart. He was hole with the father, 
Christus commestus intigre manet.  when he came into the virgin, and filled her, and he went not from him. He came in flesh, that men might eat him, and he abode hole with the father, 
Sermo, Io De verbis domini  that he might feed Angels. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him: How must we understand? May we not here understand them of whom the Apostle speaketh on, that they eat and drink their judgement, when they eat that flesh, and drink that blood. Did not judas (seller and betrayer of his master) 
De Jude  touch him first in his hands (being made a sacrament of his flesh and blood) unworthily with other Disciples (as more plainly Luke declareth) eat and drink? did he abide in Christ and Christ in him? Many also that with feigned heart eat that flesh and drink that blood, or when they have eaten and drunken be made apostles: Do they abide in Christ, or Christ in them? But there is a certain manner of eating that flesh and drinking that blood, as he that eateth & drinketh in Christ, abideth in Christ, and Christ in him. That is a cercertayne way, which way Christ saw when he said these words my flesh is very meat.   

Sermo. xxxii.  
Let us joy most dearly beloved, and be glad in the Lord, which in this day hath consecrated to us mysteries of wholesome comfort. How hath the Lord commended to us his body, and his blood. How? but of his humility, for if he were not meek, he would neither be eaten nor drunken. Behold the highness of him. The word was in the beginning. See what meat is everlasting, Angels eat, high virtues eat, heavenly spirits eat, they eat and be full, and he abideth hole, that he filleth them, and gladdeth them. For who can ascend to that meat? Because man can not ascend to that meat, 
Quia homo ad hunc nequibat ascendere, Christus descend bat ut panis fieret.  this bread vouchsafe to descend to man, and that with unspeakable pity was done: for it was necessary that that table of Angels should give milk, & come to little ones. Therefore ye being about to come to the altar of the Lord, look out all the privy places of your heart, lest peradventure there be any sins which be not yet healed with almose and fasting. And fear this: he that eateth the lords body and blood unworthily, he shallbe guilty of the body and blood of our Lord. Therefore let a man prove himself and so let him eat and drink of that cup.   

How the body of Christ that hung on the Cross is received, and how not: in his Epistle, ad Hyreneumin expositi. Psal. liv.  
NOt this body that ye see, ye be about to eat and drink, that blood which they be about to shed, which will crucify me: that, and not that: that invisible, and not that visible. Wherefore it followeth: if it be necessary that to be celebrate visible, it is necessary, it to be understand invisible.   

Ad julianum comitem, in the decres ii Dist.  
from these things the pity of our Lord jesus Christ, deliver us, and give us himself to be eaten, which said: I am the lively bread which came down from heaven: he that eateth my flesh, and so forth. But every one afore he receive the body and blood of our Lord jesus Christ, let him prove himself, and (after the commandment of the Apostle) so let him eat of that bread, and drink of that cup. For when we must receive him, we must first go to confession and do penance, and discuss diligently all our acts & noisome sins, if we do perceive them. We must straight way make haste by confession & true penance to wash them away, least with judas the traitor, hiding within us the devil, we perish deferring and conceling or keeping our sins from day to day.   

Austen in libro Sent. prosperi  
Therefore we in form of bread and wine which we see, we do honour things invisible, that is the flesh and blood of Christ. Nor in like manner we comprehend not those forms, as before consecration we did comprehend them, when we do faithfully confess afore consecration, to be bread and wine which nature hath form: But after the consecration the flesh and blood of Christ which the blessing hath consecrated, whether under a figure or under a truth, this mystical sacrament of the cup be done the truth saith.  
My flesh verily is meat and my blood verily is drink: or else how shall it be great? The bread that I will give, is my flesh for the life of the world. Except it be very flesh it cannot give life: 
It is not lawful to tear christ with teeth  But because it is not leeful to devour christ with teeth, our Lord would this bread and wine, in mystery truly, his flesh and his blood, by the consecration of the holy ghost potencially to be create, and daily mystically to be offered. As the virgin by the holy ghost, true flesh with out generation is create, so by the same, of the substance of bread and wine, the same body of Christ and his blood, by virtue of the holy ghost, mystically is consecrated. 
The body of christ is both the verity & the figure  The body of Christ is a verity, and a figure. It is a verity, when the body of Christ and blood, through virtue of the holy ghost, is made of the substance of bread and wine. And a figure is that, that is outwardly felt. Again daily this oblation (though Christ once offered) be cause we sin daily in sins, without which mortal infirmity cannot live. And therefore be cause we daily do fall, christ daily, misticallye for us is offered within the Catholic church in mystery of Christ's body. Nothing more is done of a good priest nothing less of an evil priest, 
Nothing more is done of a good Priests, then of an evil  for he is not consecrated in the merit of the consecratour: But in the word of the creator, and in the virtue of the holy spirit. For if it were in the merit of the priest, it should not pertain to Christ. But now as he is which baptizeth, so is he which by his holy spirit doth make this creature of bread his flesh, and wine his blood.   

In Glo. ord., Cor. ca xi.  
There be two manners of eating of our Lord, one is sacramental, by which, 
There be two manner of eatings of Christ.  do eat as well the good as the evil. An other is spiritual whereby, the good only doth eat. And this is not only to eat Christ, and in his sacrament to take his boodye, but to dwell in Christ, and have Christ dwelling in him. For they do eat him spiritually which in the unity of the Church (which that sacrament doth signify) doth abide. For he that discordeth from Christ, nor eateth Christ's flesh, though he do daily to his judgement take a sacrament so great a thing.   

Contra. Epist. fundament. ca v.  
I would not believe the gospel except the authority of the church had moved me  
In his iii book xxii cha. xxviii. sermon against Maximinum.  
The Sacrament of the altar is a figure of Christ's death and passion, of the mystical body of the Church, and of his natural body there in present.   

Augustin de verbis diu. Ser. xi.  
That same that he also saith: Who eateth my flesh, and drinketh my blood, dwelleth in me and I in him, how shall we understand it? May we understand also them of whom the Apostle spoke, that they did eat to themself, & drink judgement, when they did eat the same flesh and drink the same blood, the flesh itself? the blood itself? Did not judas the wicked cellar and betrayer of his master, when he did eat and drink (as Luke the Evangelist declareth) the first Sacrament of the flesh & blood of Christ (made his own hands) dwell in Christ or Christ in him? Finally many that with feigned heart eat that flesh, & drink the blood, or when they have eaten and drunken, be come apostatase, do they dwell in Christ, or Christian in them? But without doubt there is a certain manner of eating that flesh, & drinking that blood, after which manner whosoever eateth and drinketh, dwelleth in Christ, and Christ in him. Therefore, not in what soever manner any man eateth the flesh of christ, and drinketh the blood of christ, he dwelleth in Christ, and christ in him: but after a certain manner, which manner he saw where he said these words.   

Ang. de bap. li. v. ca viii.  
It was nevertheless the body of our Lord also unto them, to whom the Apostle said: he that eateth unworthily, eateth and drinketh judgement to himself.    

¶ Here followeth the word of Saint Jerome upon the xxi cha. of Ose.  
I Have given to the jews the eating of my body. I being both the meat & the gest, so did he understand Christ's words.  
Also upon these words of Malachye the first chap. ye offered upon mine altar polluted bread, (saith Jerome) we polluted bread, that is the body of Christ, when we unworthily come to the altar and being foul, do drink clean blood: for when sacraments be defiled, he whose they be is defiled.  

super Math. ca xxvi.  
They supping, jesus took bread when the figurative passover was fulfilled, and he had eaten the flesh of the lamb with his disciples, he took bread, which doth comfort man's heart, and he went over to the sacrament of the true passover: that as in prefiguring of him Melchisedech the priest of the high god did, offering bread and wine he doth also represent the truth of his own body. God forbid that I speak any wrong thing of them which succeeded the apostolic degree, do with their holy mouth make the body of Christ, 
Ad Litum. Cap, i.  by whom even we be christians. If lay men be commanded that for prayer, they abstain from the company of their wives, what is to be done of the byshope or priest, which is daily about to offer clean sacrifice for his own sins and the peoples. Let us read the books of the kings, and we shall find that the priest Abimalech would not first give unto David and his servants of the shewbreades: But that he did ask him whether that his servants were clean from their wives (not from strangers, but from their own wives) and but that he hard that they abstained yesterday, & the day before from work of wedlock, he would not have granted them the breads which he had afore denied? So moche is between the shewbredes and the body of Christ, as is between a shadow & a body, betwixt an image and the truth, between exemplaries of things to come, and those things which were prefigured by the exemplaries.  
Upon the first chapter of Tyte priests do offer daily for their sins and the people's also, pure sacrifices, and the priest maketh Christ's body at mass.  
Saint Barnard saith: as Christ gave his flesh for us, so he gave his flesh to us, in that mystery to redeem us, in this to feed us.    

¶ Petrus Lumbardus, in his four book, Chap. xii.  
PEtrus Lumbardus saith in his four book. and the xii chap. After this, it is asked whether that that the priest doth, may be said properly a sacrifice or immolation, and whether Christ be daily immolate and offered, or only once?  
Whereunto it may be shortly answered: that which is offered and consecrated of the priest, is called a sacrifice and oblation, because it is a memory and representation of the true sacrifice, and holy immolation done in the altar of the cross. And Christ was once dead on the cross, and there was offered in himself, but he is daily immolate or offered in the Sacrament: because in the sacrament there is made a memory of that is once done. Whereupon saint Augusten in his xxiii Epistle, written upon the vi chap. unto the Romans, saith: We are assured that Christ rising from death, dieth not now. etc. yet lest we should forget that is once done, in our memory every year is done, that is to say: as often as the Pascha is celebrate, is Christ as often killed?  
No: only a yearly remembrance representeth that was once done, and causeth us to be moved, as though we saw our LORD on the cross. Also Christ was once offered in himself, and yet is daily offered in the sacrament, which is thus to be understand, that in the open showing of his body and distinction of his members he did hang only once upon the cross, offering himself to God the father an host of redemption effectual for them whom he hath predestinate. Also saint Ambrose. In Christ the host was once offered, being of power to health: what do we then? Do we not offer every day? and if we offer every day, it is done in the remembrance of the death of him. And the host is one and not many: How one and not many? because Christ is once offered. This is the example of that, and the same, and always the same is offered.  
Therefore this is the same sacrifice, or else it may be said: because it is offered in many places, there be many Christ's, which is not so: But one Christ every where and here full, and there full, so as that which is offered every where is one body, and so also one sacrifice: Christ hath offered the host, we do offer the same also now: but that we do, is a remembrance of the sacrifice. Nor there is no cause found of the one invalidite or weakness because it perfiteth the man. Here is gathered, that to be a sacrifice, and to be so called, that is done in the altar, and Christ to be onse offered and daily offered. But other wise then, and other wise now, and also it is showed what is the virtue of this sacrament, that is to say remission of venial sin and perfection of virtue.   

Hillarye in his book of the trinity. lib. viii.  
Our Lord leaving nothing to the conscience of the faithful he taught the effect of natural efficacy, saying that they may be one, even as we be one. I in them, and they in me, that they be perfect in one. Them I do now sake that do put an unity of will between the father & the son: Whether or no, by the truth of nature, Christ be to day in us, or by concord of will. For if we take truly the word being flesh in our lords meat: How is it not to be esteemed him to abide in us naturally, which took the nature of our flesh, then inseparable to him, being borne man? And the nature of his flesh, to the nature of eternity, under a Sacrament of his flesh to us to be given, hath mingled for so we be all one. For even in Christ is the father, and Christ in us. Therefore whosoever doth generally deny the father in Christ, let him deny first (not naturally) either him in christ, or Christ to be in him. For the father in Christ, and Christ in us, maketh us to be one in them. If therefore Christ have truly taken flesh of the body of the virgin, and that, that very man which was borne of mary be Christ, and we truly under a mystery, take the flesh of his body, and shallbe one thereby because the father is in him and he in us. How is the will of unite affirmed, when a property natural by sacraments is perfectly a Sacrament of unity? It is not for the wit of man, or the wit of the world to speak in God's words, nor by violent and shameful preaching of heavenly words, with strange health, the frowardness of a wicked understanding to be gotten out. Let us read those things that be written, and then we shall use the office of perfect saith. For those things that we speak of the natural verity of Christ (except we learn them of Christ, which we speak of him) we say and learn foolishly and wickedly. For he saith: my flesh verily is meat, and my blood verily is drink. He that eateth my flesh & drinketh my blood, he abideth in me, & I in him. There is no place left of doubting of the verity of flesh and blood. For now by our lords profession and our faith, he is verily flesh and verily blood. And these taken and drunken do that thing that both we be in Christ, and Christ in us, is not this a truth? let it happen plainly to them not to be true, which deny that Christ is very true God. And therefore is he in us by flesh, and we in him: when he with himself, that that we be, he is in God. And for asmuch as by sacrament of flesh & blood communicate, we be in him, he beareth witness saying, and this world doth not now see me: but you shall see me. For I am in my father and you in me, and I in you. If he would only the unite of will to be understand, why did he expound a certain degree and order of unite to be consummate? but that when he should be in the father by nature of divinity, we again should be in him, by his corporal nativity. And he afterward in us might be believed to be by a mystery of sacraments. And that this natural unite is in us, he doth thus witness. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. For none shallbe in him, but in whom he will be. Thou hast only his flesh taken into himself, which took his own.   

¶ Basell the great. fo. i. v c.lxi. Anno do. ccc.lxxx.  
basil in the rule that he gave to his brethren, taught the same of the Sacrament, of the which by them there is a question put forth after this manner. With what manner of fear, 
Timer dei fides.  or faith or affect, we ought to take the grace of the body and blood of Christ is open: unto that which question thus he answereth. The Apstle teacheth us fear, saying. He that eateth & drinketh unworthily, he eateth & drinketh his judgement, not iudgeginge the body of our Lord. The word of our Lord teacheth us faith saying: This is my body which shallbe given for you, 
Fides do●cetur desacramento.  this do ye in remembrance of me. Again the saying of john, that the word is made flesh, and hath dwelled in us, and we have seen his glory as of the only begotten son of the father, full of grace and truth. Also the Apostle saith, which when he was in the form of God, thought it no robbery to be equal with god. But he did make himself of no reputation, taking on him the shape of a servant, and became like unto men, and was found in his apparel as a man, he humbled himself and became obedient unto the death, even the death of the cross: he therefore that believeth these words and considereth the greatness of his glory, and doth marvel at the greatness of his humility, how such and so so great a one was obedient to the father unto death for our life, I think that the soul may be provoked to affection of God the father, which spared not his own son, but gave him for us all, and unto the love of his only begotten son he shall the more be provoked, that he faith him suffer most shameful death for our redemption. 
2. Cor. 5.  Even as the Apostle did say of him: For the love of God doth constrain us judging that, that if one died for all, that they even which live, now live not to themselves, but to him that died for them, and rose again. Souche affect and faith therefore, should he prepare in his mind, which doth participate of the bread and cup. If there be great threatenings put for them in the old law, that rashly go to those holy things which be of men sanctified, What is to be said on him which unto such & so great a mystery (that is to say of the body & blood of our Lord) is foolishly rash? For the greater that any thing is then they in the temple, after the Lords voice, so much the more grievous and terrible it is to him that is constitute in the uncleanness of the soul, rashly to touch the body of Christ, the Apostle saying: he that eateth and drinketh unworthily, shallbe guilty of the body & blood of our Lord. yea a more vehement, and more terrible judgement expressing by repetition: Let man prove himself. If a man only being constitute in uncleanness, have so terrible judgement, how moche more he which when he is in sin, presumeth to attain to our lords body doth get to himself judgement. Therefore let us make clean ourselves from all filthiness, and so let us come to the holy things that we escape the judgement of them that put our Lord to death.   

Gycrilius super joh. lib. iiii. cap. xiii  
WHen the Capharnytes which perceived the power of godly virtues of our Saviour, by miracle of tokens, should gladly receive his sermon, and if any thing seemed hard they humbly should have desired the solution of them, 
To ask this question how is a jues' word  but they alway do contrary saying: how can he give us his flesh? they cried together of God with great wickedness, nor it came to their minds that nothing is impossible with God. For when they were carnal (as Paul saith) they could not understand spiritual things. But let us I beseech you take a ensample at the sins of others, and putting sure faith to mysteries, ever in so high things this word how: Let us either think or pronounce, for this is a jews word, and the cause of extreme torment. Therefore Nicodemus when he said: how can this thing be done? he hard worthily. Art thou a master in Israel, and knowest not these things? Therefore we being taught by the fault of other when God worketh, let us not ask how. But let us grant to him only the way of knowledge of his own work. For as though none knew what god is after nature, yet by faith he justified, when he believeth him to give rewards to them that seek him. So though he knew not the manner of his works, when yet by faith he doubteth not him to be able to do all things, he getteth rewards of this goodness, not to be contemned. For our Lord by Isaiah represseth us saying: My counsels be not as yours, nor my ways as yours: As the heavens be exalted from the earth, so be my ways exalted from your ways, and my thoughts from your thoughts. Be not they worthy great torments, which do so contemn God the maker of all things, that they dare in his works say how? whom Scripture hath taught that he is able to do all things. O thou jew, how criest thou also now, this is foolishness: I also gladly following, will ask thee, how didst thou go out of Egypt? How was Moses rod turned into a serpent? How did waters go into the nature of blood? How did our father's escape through the mids of the seas, as by dry land? How did wells of water fly out of a stone? How stood jordane? How by only cry, did strong Hierico fall? There be innumerable things, 
Quomodo euerti● totam dei scripturam & eius opera de● struit.  in the which if they ask how, thou must needs turn all scripture: wherefore it did rather behove you to believe Christ: and if any hard thing be seen unto you, to ask of him meekly, then like drunkards to cry out, how can he give us his flesh?  
In the same book. Cap. xiiii.  
It behoveth first to stablish the roots of faith in thy mind, and then to inquire these things that be for man to be inquired, for to teacheth Esayas. Except ye believe ye shall not understand. But they afore they did believe, did importunately ask, and for that cause our Lord how it might be done, did not disclose. But unto his disciples believing, he gave the fragments of bread saying: Take and eat this is my body, and of the cup, Drink ye of this all: this is the cup of my blood Thou dost perceive that unto them enquyringe without faith, he did not show the manner of the mystery: 
Christus misterium exposu●t credentibus, non infidelibus  But to them that believed (and not asking how) he did expound. Let them here this, which will not yet by reason of pride receive Christ's faith. Except ye eat the flesh of the son of man, and drink his blood, ye shall not have life in you. For they cannot with sanctifienge of a blessed life, be partners of faith, which by mystical blessing hath not received jesus Christ. For he is life after nature which is gotten afore of man: But no less doth his body quicken. For it is joined unspeakably to the son of GOD, of whom all things be quickened. Therefore it is called his body, and is one with him.  
For after the incarnation, it is one, and abideth one without division at all. But only that the word of the father, 
The word of the father and the temple taken of, the virgin be not in nature one thing  and the temple taken of the virgin be not in nature one thing. For man taken is not of the same substance with the word of GOD, yet one with it, in a communication ineffable. How than? the flesh of our saviour to the word of God, which is naturally life being joined, is made lively when we eat it, then have we life. Not only to the word always: but also touching often times. Our Lord jesus did raise dead men, as we read. Luke vii that he might show his body also to be able to give life: that if by his only touching, corrupt things were made hole again, how shall not we live which both taste, and eat that flesh? for he will alway reform to his immortality the partners of him. 
Desire not thou jew to ask how  Nor desire not thou jew, to ask how: but remember, though water be naturally cold, yet by the coming to of fire, forgetting his coldness, it doth scalde. This same way also we, though our nature be corruptible, yet by partaking of life, (being called from our wickedness to the property of it) we be fashioned again to life. He that eateth Christ's flesh, hath life everlasting. For the flesh hath the word of God, that is life eternal naturally. Therefore he saith: I will raise him up in the last day. I he said: that is, my body that shallbe eaten. I will raise up him. For he is not another thing, but his own flesh. I say not that, that by nature he is another thing: but that after his incarnation, he doth not suffer himself to be delivered into two sons. I therefore saith he, which am made man by flesh, will in the last day raise them up that eat me. My flesh is very meat, and my blood is very drink. Christ maketh a difference here between the mystical benediction, and Mamna: and the rivers of waters out of the stone, and the coming of the holy cup. They did not bring eternal life: but a short remedy of hunger. But the holy body of Christ is nourishing meat to immortality, and life eternal. Therefore we be the body and members of Christ, because by this blessing of the mystery, we do take the very son of God.  
He that eateth my flesh. etc. For as much as it is an hard thing, and by faith rather than otherways. He is received many and diverse ways, he expoundeth the marvelous profit of it concerning the foundation & ground to be faith, 
Exemplum de cord, unum corpus Christosumus. Eodem lib cap. 19  as if one did put to molted wax other wax, he must needs mingle the one with the other. Even so if one receive the flesh and blood of our Lord, he must be joined with him, that Christ be found in him and he in Christ.  
This is the bread that came down from heaven, surely they be great things, which be done of great men. Therefore those things that be given of Christ, is bread from heaven: for it giveth to the eaters everlasting life. A great sign of the Godhead in his body surely nature to inhabit. For these things be therefore given which pass all other nature. And therefore they of the rude sort be less believed: but the most rich nature giveth greatest riches, which Paul also merueilinge crieth. The eye hath not seen, nor the ear hath not hard, nor into many hath not come those things which God hath ordained to them that love him. Let us not therefore miss here only the words of Christ, but let us give credit to him the teacheth us faith, for else we shallbe vexed with the misbelievers. jesus knowing that they murmered by experience that many which followed Christ, not perceiving his words, were troubled, they thought they were called of Christ to the cruel manners of wild beasts, and to be stirred, that they should eat the raw flesh of man and drink the blood, which to hear is horrible. For as yet they did not know of this mystery the form and most Godly dispensation. They thought how the flesh of this man could give eternal life: but he, unto whose eyes all things were naked and open, doth by another marvelous thing, bring them to faith, you be (saith he), troubled in vain for my words. What, and if ye do not believe life to be given to you in my body? what will ye do when ye shall see me ascend up to heaven? what will ye say then seeing that? will not that be a great argument of your madness? If ye do think that my flesh is not able to give you life, how shall it ascend into heaven as a bird? how shall it fly through the air? This in like manner is unpossible to mankind. If so be that my flesh against nature, shall ascend to heaven, what letteth, that also against nature it may quicken. For he the made this earthily body heavenly, he also made it quickening. though by the nature of itself, it be corruptible. But remember again Christ to be one, and not two, as many do foolishly affirm. Consider I say, that every where after incarnation he showeth himself to be invisible. 
Super johannem.  The spirit it is that quickenyth, the flesh doth nothing profight at all, though the nature of flesh (as it is flesh) cannot quicken yet it may do this, be cause it hath taken so great operation of the word, for it is a body, not of every man, whose flesh can any thing prosight. For not of Paul or Peter or of others: But of the very life, and the body of our Saviour jesus Christ, into which the fullness of the Godhead doth inhabit may do it. For saying that honey is naturally sweet, it maketh them sweet, with whom it is mingled. Would it not be a foolish thing to believe the lively nature of the word, not to give to man in whom it dwelleth, a virtue of quickening? For the flesh of Christ because in it the only son of God dwelleth, may alone quicken. For he calleth himself a spirit. For God is a spirit. And how the spirit quickenyth: we can neither understand, nor with tongue express. But by silence and sure faith we do take that. What doth Christ promise? what doth he bring to believers? Surely no corruptible thing, but a beseeching which we get by communicating of Christ's body and blood, whereby we may be brought hole to the incorruption. For it is a body of very life, retaining in it the virtue of the word incarnate. And full in power of him, whereby all things do live and be: which things saying they be so, let men baptized and being made partenars of the godly grace. Though they go to the Church more seldom and by long space of times for a cloaked religion, refuse to communicate mystically Christ, they do expulse themselves far from eternal life, for such refusing though it seem to come of religion it both causeth offence, and layeth snares, wherefore it behoveth with all strengths, to be cleansed from sin, and foundations of good living, set with great confidence to run, to take life and pleasure of the flesh, by continency overcome, that we go to the heavenly grace, that we be made partenars of the body of Christ. For so shall we chase away the devil, and being partenars of the godly nature, may ascend unto life and incorruptible.   

¶ Certain sayings of Theophilactus. viii.c.lxiii. upon the xxvi of Math.  
THey eating, jesus token bread, and set it to the eaters that he might show the cruelty of judas. For at the table & communion of the meats of it, when he if he had not been a wild beast, should have showed himself more tame than he, neither when he was reproved understood. But tasting his body he did not repent, for saying this is my body, he showeth that the body of our Lord is bread, which is sanctified in the alter, and not an answering figure. 
Non est figura sed corpus  For he said not this is a figure. But this is my body. For it is transformed by an unspeakable operation, yea though it seem to us bread, for we be weak, 
Panis videtur in specie, sed caro est,  and fear to eat raw flesh, chiefly the flesh of a man. Therefore doth bread appear, But it is flesh.  

Super Marc. cap. xiiii.  
When Chr●st had blessed he broke the bread, and that do we also, putting thereto prayers saying: This is my body. This that I do give, and you now take. For the bread is not only a figure of our lords body: but it is turned into our lords body. For he saith: the bread that I will give, is my flesh. He said not, it is a figure of my flesh: but it is my flesh. And how saith he, 
Cur earo non videtur.  is not flesh seen? Oh man for our infirmity this is done. For bread and wine be of those things wherewith we be accustomed withal. Them we do not abhor: but blood and flesh set forth, we beholding could not bear, but should abhor. Therefore the merciful God condescending to our infirmity, 
Transelementatio  doth keep the form or kind of bread and wine: and into the virtue of flesh and blood he changeth them.   

Super johannem. Cap. vi.  
Take that the bread that is eaten of us in mysteries, is not only a certain figuring of our lords flesh: but the very flesh. For it is transformed by secret words.  
That bread by a mystical blessing and coming of the holy ghost, 
Transformatio.  is changed into the body and blood of Christ. And how sayest thou? the flesh appeareth not to us, but bread, that we should not abborre the eating of it. For if flesh should have appeared, we should have been unseemly minded against the communion: but now our lord condescending to our infirmity, appeareth to us in such mystical meat, as we have been accustomed to. The jews when they hard of the eating of his flesh, did misbelieve, and therefore they spoke a word of infidelity, that is: How? For when the thoughts of mysbeleiffe entered into the heart, than entered also how. Wherefore, he willing to show that it is not impossible, but very necessary: and that life can none otherwise be had, except ye eat my flesh.    

¶ Leo in his xl Epistle.  
LEt those fantastical Christians tell me, what body jesus brought into the sight of his disciples, the gates being shut?   

¶ Anselmne bishop of Canterbury, almost five hundred years passed, sayeth upon these words.  
This is my body. It appeareth unto the utter senses of man to be but bread. But know ye by the senses of the mind, because (saith Christ) this is my body, none other but that same in substance, which shallbe given to death upon the cross, and crucified for you.  
Our lords body is consecrated with the sign of the Cross, & the fount of baptism is hallowed and also priests are made by the same sign. Aug. in psal. xxxiii.  

Haymo. Homil, passione Christi. Math. li.  
The bread is changed into our lords flesh, and the wine into his blood, not by a figure, nor by a shadow, but by the verity.    

¶ Damascen in his four book of the right catholic faith, The four Chapter.  
Dost thou ask of me how bread is made Christ's body? and wine and water his blood? I answer unto thee: that the holy ghost worketh these things above man's understanding: but the bread and wine are turned. The body is joined unto the deity, which body is of the virgin, not that the body taken of the virgin, cometh down from heaven: but that the bread itself and wine are changed into the body and blood of God.  
The bread wine & water through invocation and the coming of the holy ghost unto them, are above nature changed into Christ's body and blood, and they are not two bodies, but one and the same body. The bread and wine be not a figure only of Christ's body and blood. God forbid, but the body and Blood of Christ. Dost thou see bread? dost thou see wine? do they avoid beneath as other meats do? God forbid. Think not so: for as wax if it be put once into the fire, no substance remaineth, nothing is left, so here also think thou that the mysteries be consumed by the substance of the body  

Damasen lib. iiii. ca xiiii.  
For as much as our Lord is the spiritual Adam, it hath be seemed man's nativity to be spiritual. And also his meat nativity is given to us by water and the spirit through holy baptism (I say) and the meat bread of life. Our Lord jesus Christ which came down from heaven. For he was about to suffer for us voluntary death, in the night which he offered his own self. He did dispose a new testament to his disciples and apostles, & by them to all others believing in him. In the parlour of the holy and glorious Zion eating the old passouer with his disciples, & fulfilling the old testament. He washed his Disciples feet, giving them a token of holy baptism.  
afterward breaking bread he gave to them saying. Take eat this is my body, which for you shallbe broken in remission of sins. In like manner taking the cup of wine and water. gave to them saying. Drink of this all. This is my blood of the new Testament which shallbe shed for you in remission of sins Do ye this ●n remembrance of me. For how often so ever ye shall eat this bread, and drink this cup, ye shall show the death of our Lord, and confess his resurrection until he come. If the word of God be a living thing, and of efficacity. And all things that our Lord would, he did? If he said, let the light be made, and it was made? Be the firmament made, and it was made. If by the word of God the heavens were made, and with the spirit of his mouth every virtue of them? If heaven and earth, water, fire, and air, and all the ornament of them, by the word of our lord be made perfect, & man himself an expressed beast? 
Vis verbi dei continuo manet  If god himself a willing word be made man, and of the most pure and undefiled blood of the holy virgin, and in himself without seed have sustained flesh? Can not he make bread his body, and wine and water his blood? 
Argumentum a minori.  He said in the beginning: let the earth bring forth green grass, and even until now after rain it bringeth forth fruits being helped and strengthened with God's word. For god said. This is my body, and this is my blood, 
Hoc Sacramentum tum continuo fiet denec veniat.  and this do in remembrance of me. And by the almighty precept of God until he shall come it is done, for as all things that God did, the holy ghost working he did. And so now by the operation of the holy ghost, these he doth above nature, which nothing but only faith can take. How shall this be done to me saith the holy virgin, for I know not man? The Angel answered. The holy ghost shall come upon thee, and the virtue of the highest shall overshadow the. And now asketh thou, 
Quomodo.  how is bread made the body of Christ? & wine and water the blood of Christ? Even to this I answer thee, The holy ghost shadoweth even these works above speech and understanding. For the bread and wine be changed, for GOD knowing man's infirmity doth turn away, 
Transmutatio.  and not bear many things that be not comen in use. Therefore he doth by his accustomed condescending, use those things which be above nature, 
Aquaeo unctio gratiae ●ritus se●ctis regeneratio  by things accustomed to nature. And as in baptism because it is a custom to men to be washed, and anointed with oil, be joined to the oil and water, the grace of the holy ghost, and made it a laver of regeneration, after the same manner (because it is the manner to men, 
F●cit ● nen corpi suum.  to eat bread and drink wine) he joined to these same his godhead, and made them his body and his blood that be accustomed things, and which are above nature: That we may be placed in those things that be above nature. For the body after the truth, is coyjoined to the godhead, that of the holy virgin is the body, not that the body (ye taking) came down from heaven: but that the bread and wine is changed into the body and blood of God. And if thou dost require the manner how it is done? Let it be enough for the to hear that it is done by the holy ghost. Even as of the holy virgin mother of God with himself, and in himself, the Lord sustained flesh, and nothing else know we but that the word is true, pytthy, and almighty. But the manner is unspeakable, and unsearchable, nor it is not ready that to be told, how naturally by eating of bread, and wine and water, by drinking into the blood of the eater and drinker, should be changed and made another body, besides that, that it was of him. Even so the bread of setting forth, and wine and water by invocation and coming of the holy ghost, supernaturally is changed into the body and blood of Christ, & they be not two but one. Therefore it is done to them that take it in faith worthily in remission of sins, and eternal life, and for the keeping of the soul and the body. But to them that in misbelieve unworthily do take, they take it to punishment and pain. 
Morcebristi.  Even as Christ's death to the believers is made life and incorruptibilite into the fruction of eternal blessedness. But to the infideles and murderars of Christ to torment an everlasting pain The bread and wine is not a figure of the body and blood of Christ (God forbid: 
Non est fygura. ) but it is the body of our Lord deified. The same Lord saying: this is my body, not a figure of my body, but my body, and not a figure of my blood, but my blood. And therefore this be said to the jews: Except ye eat the flesh of the son of man, and drink his blood, ye shall not have life eternal. My flesh verily is meat, and my blood verily is drink, and afterward he saith: he that eateth me, shall live for me. Therefore with all fear & pure conscience and undouting faith, let us come, and let it alway be to us as we believe, not doubting, and let us worship him with all cleanness of mind and body. Let us come to him with burning desire, 
Manus in modum crucis formantes.  forming our hands after the fashion of the cross, and let us take the body of Christ crucified. Melchisedech took bread and wine to Abraham coming from the killing of strangers which was the priest of the highest God. 
figure christi Melchisedech.  That table prefigured this mystical table, as that priest of Christ the true priest afore him hath prefigured the figure and image. 

Panis propitiationis.  
Hostia in cruenta   This bread did the showbreads figure, this is a pure host bloudeles, which from the son rising to the sitting, which the Lord speaketh by the prophet, to be offered unto him: That is the body and blood of Christ, 
&  for a establishment of our soul and body, unconsumed, uncorrupt, 
Non in secessum iens  not going from the body as other meat (God forbid that) but into your substance and conservation. Let us with all virtue await, that we take not part in the participation of heretics, nor give: 
Heretici obstinatiam fugiamus  For do ye give holy things to dogs? that we be not made partners of their error and evil faith and condemnation. For we be all one body, because we participate of one bread. They be called also exemplaries of things to come. Not as not trwely being the body and blood of Christ, but by cause now by them we participate the divinity of Christ, and then intellectually by only vision.   

Eusebius Emissenus Anno. ccxciiii.  
In as much as he was about to take away his assumptid body from their eyes, and to bring it in among the stars. It was necessary that in the day of his supper he should consecrated to us a sacrament of his body & blood, that he might be continually worshipped by mystery whithe was once offered for a price: and that the daily & never ceasing redemption which did run for the health of all, should be a perpetual oblation of redemption. And that, that everlasting oblation might live in memory▪ & alway present in grace, one true and perfect host, to be esteemed in faith, not in form, not to be judged by exterior love. Wherefore the heavenly authority confirmeth: for my flesh is very meat, and my blood is very drink. Away therefore with all doubt of infidelity. For he that is the auctor of the gift, is also the witness of the truth. For he converteth the visible creatures by his secret power, into the substance of his body & blood in his words saying thus. Take ye & eat ye this is my body: & the sanctifying repetyd. Take & drink, this is my blood. Therefore as at the appointment of our Lord, commanding suddenly, & of nawght stood up the highthes of heaven, the deepness of the floods, the largeness of th'earth: So by like power in spiritual sacraments, where power commandeth the effect serveth. How great & how much honourable benefits doth the strength of the divine blessing work? How should it not be unto you a new thing, and impossible? that earthly and mortal things may be turned into the substance of Christ? Ask thine own self which art regenerate in Christ, lately thou was a stranger from life, a stranger from mercy, and from the way of health. inwardly thou being dead, was outlawed, suddenly being entered within the laws of Christ, and made new through wholesome mysteries, into the body of the church. Not by seeing, but by believing thou haste overpassed. And of the son of perdition haste deserved by privy clemency to be made the elected son of God, abiding in a visible measure, art made greater than thyself invisible▪ without augmenting, when thou was the self same thing. Much other ways was thou in the proceeding of faith, nothing is added to in the outward part, and all is changed in the inward part. And if man being made the son of Christ, and Christ being form in the mind of man: as therefore without corporal sense, the old wylynes put down, thou haste suddenly put on a new dignity. And as in that, that GOD hath cured in the things hurt. He hath washed things infected, he hath wiped away things defiled. They be not commit to thine eyes, but to thy wits. And when thou goest up to the altar to be filled with spiritual meats, behold (yea, with thy faith) a sacrament, the body and blood of God, honour, marvel, touch with thy mind, take it with thy hand of thy heart, and most of all take a hole drawght of the inward man.  

S. Hierom in his iii book against the Pellagians saith.  
Christ taught his apostles that they believing, should be bold to say daily in the sacrifice of his body, the Pater noster.   

S. Barnard in festo Martini. Anno dom. M.xiii.  
The very substance of Christ's flesh is now also present with us no doubt truly, but in the sacrament of the altar.   

Rupert in the, vi. chapped. of Ihon. Anno domini. M.xiii.  
This is our lords body which did hang upon the cross, & this is his blood that was shed out for all the world.    

Hugo in annotationibus in, i. corinth. xi. quest. xcix. Anno. M ccc, xxxiiii.  
It is known unto the faithful person, 
&  that the substance of bread passeth into the body, and wine into the blood. As Christ saying: Take, this is my body, did then change by his word that bread and wine into his very body and blood. Even so do we undoubtedly believe, that the words said of a priest by that order, and with the same intent that Christ said then, do change the bread and wine into Christ's very body, and his very blood.  

Bruno. Anno dom. M.C, lii.  
This thing which was a little before bread, is now verily my body, which body shallbe given to death for you, although I now will give to you immortal, and not apt to suffer. He speaketh in the person of Christ.    

joannes Gerson. Anno. M. cccc.xxix.  
We must say that albeit Christ is underneath the kind of bread & wine, but yet the bread passeth into Christ's body, & wine into his blood.  

Oecumenius which was a greek in his ten Epist. unto the Heb.  
The apostle Paul would not have said, thou art a priest for ever of that oblation and host, or sacrifice which is once made: but he said it, having a respect to the priests which be now a days, by whom as means, Christ maketh sacrifice, and is offered in sacrifice, which taught them also in the mystical supper, the manner of such a sacrifice. And further we make a memory of one, and the same Christ's death, and we eat at all times one body of Christ.   

Sedulius which was. M.c.xix. past writeth thus.  
Beware that ye eat not the body unworthily, whiles it is Christ's body   

Gregory Emissene which was above. M.c. years past.  
The invisible priest (Christ) turneth the visible creatures of bread and wine, by his word and secret power into the substance of his body and blood, thus saying: Take and eat, this is my body. And farther he saith: it is Christ's flesh which we do receive in the sacrament covered with the form of bread, & his blood which we drink, under the kind of appearance & savour of wine.    

Rabanus. Lib. i. in Exodum.  
What availeth it to receive with thy mouth Christ's body & blood, And to do against him with all evil manners?  

Nicolaus de Lyra, which was about. uc.xxxiii. years past.  
These words that I spoke, saith Christ. john vi are spirit & life. But yet this spiritually is not so understand saith Lyre, or so to be taken, that Christ's flesh should be in the sacrament of the altar only as a sign, like as certain heretics have said, for it is there really. But because Christ's flesh is eaten in this sacrament after a certain spiritual manner, in as much as the visible kinds are rend with the teeth, and eaten: and man's spirit the soul is refreshed thereby, through the power of God knit unto the flesh.    

Damasus Epistola ad Stephanum. Anno dom. viii. c.lxx.  
Let not any man lightly agree in backbiting or accusing, or condemning of their brethren Christians, and which also do make Christ's body with their own mouth.   

Athanasius. Lib. de passione imaginis Christi. cap. seven. Anno dom. ccclxxix.  
It is not otherwise to be judged of every catholic person, besides that which is written of us, as though some things might be found in the world of Christ's flesh: but that which is daily made upon the altar, spiritually by the priests hands.  

Felix martyr. almost a. M.ccc. years past.  
It was not seemly that they which do daily make Christ's body with their own proper mouth, should suffer so great persecution.  
The counsel of Lateran, in the which were assembled. M.ccc.xv. learned men, which determined the presence of Christ to be in the sacrament of the altar.  
There is one universal church of the faithful without which no man utterly is saved: in which the same priest himself (jesus Christ) is the sacrifice, whose body and blood is truly contained in the sacrament of the altar, underneath the kinds of bread & wine: and the substance of bread and wine, is turned into the body and blood of Christ, through god's power. The determination of the hole university of Paris, in the time and reign of king Francis.  
Every Christian man is bound to believe steadfastly, that in the consecration of the Sacrament, the bread and wine are turned into the very body and blood of Christ, the kinds and forms of the bread and wine only remaining. Underneath the which, the very body of Christ is really (or in very deed) contained, which was borne of the virgin, and hath suffered upon the cross.     

¶ The sayings of Martin Luther in his book entitled, the chief articles of the christian faith.  
Of the sacrament of the altar hold we, that bread and wine at the supper, is the very body & blood of Christ. And is not only ministered and received of the righteous, but also of wicked christians.  

In the same.  
Except that they before did alter and falsely interpretate gods words and ordinance, as the present enemies of the sacrament do, which would in very deed have nothing but bread and wine, because they have not also the words and ordinance instituted of god: but have perverted and altered the same after their fantasy. In the same.  
For even there is in this Christianity: and where as she is remission of sins, that is a kingdom of grace and of right pardon. For there is the gospel, baptism, and the sacrament of the Altar, wherein remission of sins is offered, given, and received, and even there is also Christ and his spirit and God. And yet Luther is condemned as an erityke, because he would have bread to be joined with the body, which is contrary to the catholic church.   

Melancton.  
Saint Ambros would never have traveled, (saith Melancton unto Oecolampadius) so many miracles as he doth speak of this matter, to the declaring of god's omnipotency: and he had not thought, the nature of bread to be changed in this mystery.    

¶ Erasmus Rothorodamus unto Coradus Pellicanus in his Epist. vi c.lxxvi. pag.  
WHat maddnes were it for me if I should pronounce, that there is nothing else in the sacrament of the Altar, but only bread & wine. I do acknowledge myself, that I were worthy of death if ever any man hard this of me, either in earnest or in board, that there is nothing else in the blessed sacrament but only bread and wine: or that there is not really there present, the very body & blood of our saviour jesus Christ.  
And farther he saith: saint Paul doth think, that an Angel is not to be hard if he do preathe an other gospel than the catholic church doth approve and allow▪ yea & the same church hath persuaded unto me, to believe, and to give credence to the gospel, & by her instruction have I ever learned how I ought to expound the words of the gospel, & hitherto have I ever worshipped in the sacrament Christ which suffered death & passion for me as all other true christened men hath done. Nor yet hitherto, did I never see any thing wherefore I ought to go from this mind and steadfast opinion. Nor no man's reasoning shallbe able to carry me away from the holy sentence and agreement of the fathers of Christ's church. For those eight words of Moses: in the beginning god made heaven & earth, be of more strength with me, than all the arguments & reasons of Aristotle and all other philosophers.  
True it is, that the very body of our Lord and Saviour Christ is there in the sacrament, though it be not to man's senses or reason perceptible. But yet is that sacrament a pleage and wonderful memory of his inestimable love towards us, and a stedfost comfort whereby to stablish our hope toward God. The scripture doth make for us. We have these plain words in holy scripture: This is my body which is given for you. And this is my blood which shallbe shed for you. Where do they find in holy scripture, This is not my body? or this is but a figure, or sign, and token of my body.  
They shall never be able to bring forth any place of the ancient doctors which shall by plain and express words contain that there is not in the blessed Sacrament of the altar, the very body & blood of our saviour Christ.  
I pray you what thing is in this matter which moveth you thus highly to extol this spiritual receiving of the body & blood of our lord in the sacrament. Would you thereby persuade unto me that I should not hold with the corporal eating and drinking of the same body and blood of our Lord also? And would you by that means that I should now forsake the true doctrine, which the catholic church hath ever still taught so many ages together, one following and succeeding after another, to hearken unto your newly invented only spiritual eating and drinking of those high mysteries, thereby utterly secluding the corporal eating and drinking of the same self blessed Sacrament.   

Erasmus in his epistle to Balthasar bishop of Heldesyn. pag. M. ccccc.lxxvii.  
And surely there is nothing more effectual to nourish in our mother holy church a perfect and an indissoluble concord, than that the same our mother the catholic church, eating of one body, and drinking of one blood, by one spirit is made and compact into one body, by whom she also receiving life, is knit unto our living head Christ. And yet do we now see that all these great benefits, and high promotions notwithstanding, how that through the flighty crafts of our desaytefull and strong adversary Satan, it is brought to pass, that the same most beneficial gift of the sacrament of the body and blood of our most merciful & most tenderly loving Saviour, given unto us to bring all persons into unite & concord, hath been the matter where upon in old time so many dissensions have rysyn, and of late years are now again renewed, while the some there be which do deny that there is any thing else in the blessed sacrament, but only the outward tokens of the body & blood of our Saviour jesus Christ. Some others do knowledge christ in the sacrament: but yet under the substance of bread and wine. And again some there were that said, how that through the words of consecration, the substance of bread and wine do first perish, and so succeedeth after the body and the blood of our Saviour Christ. Some others do hold that our Saviour by the words of the consecration doth become bread and wine by their fantastical minds, making it but a light matter that was once incarnate, and did for our sakes become man. There have also been some that were called Starcoraniste, 
&  which irreverent parsons deserved well so vile a name, because they both imagine and speak so vylye and without all reverence of so high a Sacrament. The country of Grece also, to disquiet the unity of the catholic Church, hath sent forth amongst us their levayners, so called, because they dare presume contrary to holy Scripture, to leave the use of pure bread unlayvened, and do consecrate in bread which is levayned. And after he saith, would to GOD that such persons as have followed Berengarius in his manner of erring concerning the verity of the body and blood of our Saviour Christ to be in the blessed sacrament of the Altar, which thing he denied so to be, would in like wise follow him in repenting of their selves as he did: and that which now in our days be infected with the same error, would so unite themselves unto the catholic Church as he did, which died for his offence, full sore repentant. furthermore there hath risen about this blessed sacrament innumerable questions. As how is the transubstantiation brought to pass? that is to say: how doth the substance of bread give place unto the very substance of the body of our saviour Christ? Also how the accident of bread and wine be preserved, and do remain after their former substauces be gone? And how is it that these accidents do keep still their colour, their smell, their savour, and also have power to fill like other food? All which qualities the bread and wine had in themselves afore that they were consecrate. Also at what moment the body & blood of Christ doth cease to be in the sacrament? Also whether that after the forms be corrupted any other fubstaunce do succeed? Also how that one self same body may be at once in places innumerable? Also whether the body of a perfect man may be under so little a broken peace of bread? And many such other foolish questions, which behoveth with soberness to be entreated of, amongst such persons as have their wits exercised in disputing & reasoning upon souche high matters. But as unto the lay people it doth suffice that they do believe, that after the words of consecration be once by the minister spoken over the creatures of bread and wine, that there is incontinent the very body & blood of our saviour christ, which neither can be divided, nor yet receive any hurt: nor is not meet to receive any manner of injury, whatsoever chances do become of the outward forms of bread and wine. For if the sacred body of our lord should be thrown into the mire, or into any vile gonge, or any otherwise, unto any irreverent parsons, thinking should be injured or soylde: in deed the most injury that can be done unto it, is when it is received into the mouth of a wicked & sinful parson, which is sore soiled & spotted with grievous and audible sin. Now surely it is therefore sitting for our christian religion, to entreat and order the outward forms of bread and wine of the holy sacrament with all due reverence. But as concerning the very body of our Saviour itself: like as God after his nature, is no less glorious in a vile sink, than he is in heaven, and can by no malice of man, or chance by man, or otherwise happening, receive any hurt or injury, no more can the glorified body of our saviour Christ, what injury soever be done unto the outward tokens of bread and wine. And to be brief against all doubts and seruples of man's weak knowledge. Let us first? call to our minds, the immeasurable power of God, unto whom nothing is impossible: yea & unto whom there is nothing but it is light to be done, so it be his pleasure, that it should so be (which said) Take eat This is my body. And in another place of the same Epistle he saith: At the mass time the Angelical spirits do with most humble reverence stand a bout the Altar, there to do there worship, and lowly reverence: he also is there present whom all the heavenly hosts of blessed spirits do desire to behold and look upon. And a little after: Let all priests therefore consider the highness of their profession, when they do stand at the altar, they have angels to minister unto them. These be the words of the famous clerk Erasmus Rothorodame, whereby all Christian people may know what was his opinion in the Sacrament, not disagreeing from the old fathers here before written.   

¶ Thomas Cramner in his catechism, in the cc.xxxu leaf, of the first side.  
CHrist saith of the bread, this is my body, and of the cup this is my blood. Wherefore we ought to believe that in the sacrament we receive truly the body and blood of Christ. For God is almighty, and he is able therefore to do all things what he will. Wherefore when Christ taketh bread and saith. Take, eat, this is my body, we ought not to doubt, but we eat his very body. And when he taketh the cup and saith. Take drink this is my blood, we ought to think assuredly that we drink his very blood. And this we must believe, if we will be counted christi●n men. And where as in this papillous time, certain deceitful persons be found in many places, who of very frowardness will not grant that there is the body and blood of Christ: but deny the same for none other cause but that they can not compass by man's blind reason, how this thing should be brought to pass. ye good children, shall with all diligence beware of such persons that ye suffer not your selves to be deceived by them. For such men surely are not true Christians, neither as yet have they learned the first Article of the Crede, which teacheth that God is almighty, which ye good children have already perfectly learned, wherefore eschew such erroneous opinions, and believe the words of our Lord jesus, that you eat and drink his very bo●●e and blood in the Sacrament, although man's reason cannot comprehend how and after what manner the same is there present. Wherefore doubt not good children, but there is the body and blood of our Lord, which we receive in the lords supper. For he hath said so, and by the power of his word hath caused it so to be. Wherefore saying Christ saith: do this as often as ye do it in remembrance of me, it is evident thereby, that Christ causeth, even at this time, his body and blood to be in the Sacrament, after the manner and fashion, as it was at that time, when he made his maundy with his disciples. For else we could not do it in the remembrance of him, that is to say: to receive his body and blood, even so as he himself did give it to h●s disciples.  
And let not the foolish talk of unbelievers move you, who are wont to ask this question. How can the priest or minister make the body and blood of Christ? To this I answer, that the minister doth not this of himself: But Christ himself doth give unto us his flesh and blood, as his words doth evidently declare.  

In the cc.xxxiiii  
And this is the meaning and plain understanding of the words of the lords supper. Wherefore learn them diligently I pray you, that when ye be asked, what is the communio or the lords supper? ye may answer, it is the true body & true blood of our Lord jesus Christ himself, to be eaten and drunken of us Christian people under the form of brea●e and wine.    

¶ In the first book of common prayer, set forth by king Edward the sixth. fol. c.xvi.  
HEre us (O merciful father) we beseech thee, and with thy holy spirit and word vouchsafe to bless and sanctify these thy gifts of bread and wine, that they may be unto us the body and blood of thy most dearly beloved son jesus Christ.  

And in the cxxi leaf  
And ye must not think less to be received in part then in the hole. But in every of them the hole body of our saviour jesus Christ.    

¶ Of praying for the dead.  
BE liberal unto all men living: yet let not to do good even unto them that are dead. Ecclesiasticus vii  
Set thy bread and wine upon the burying of the just, and eat and drink not thereof with sinners. Tob. iiii.  
So he gathered of every one a certain, insomuch that he brought together two, M. Dragmes of silver which he sent unto jerusalem, that there might a sacrifice be offered for the misdeed. In the which place he did well and right: for he had some consideration and pondering of the life that is alter this time. For if he had not thought that they which were slain, did yet live, it had been superfluous and vain, to make any vow or sacrifice for them that were dead. But forsomuch as he saw that they which die in the favour and belief in God, are in good rest and joy, he thought it to be good and honourable for a reconsiling, to do the same, for these that were slain, that the offence might be forgiven ii Machab. xii.  
Viset the sick, bury the dead, and diligently do their exequis and diriges, and pray, and also give almose for them. Saint Clement in his compendiolo.  
We do scelebrate the day of the departing: for those that seem to die, do not die. Therefore we remember the saints our parents & our friends. And we make a solemn memory for them that die in the faith. And we rejoice as well at their relief: as also they desiring our Godly consummation and end in the faith. And so we do not after that sort celebrate the day of the nativity, for they that die (in the Lord) shall live always. Origen in job.  
And when thou hast asked before God for whose spirit thou makest mention of, & for whom thou givest yearly oblations. etc. Tertulian de exortacione castitatis pagi, ccccc. lxxxi.  
give rest (O Lord) to thy well-beloved servant Theodosius, even that same rest that thou hast prepared for thy saints that his soul turn thither from whence it descended. Ambrose super obitu Thedosii imperatoris.  
Some use to observe the day of the burial, some the third day, some the vii day, some the xxx day and some the mon the day, and every observing hath authority, by the which observing the necessary office of godliness is fulfilled. Amb. in oratione super obitu Theodosii imperatoris.  
I commend unto thee, O Lord God almighty the innocent soul of my brother now dead. And I offer unto the my Sacrifice, take mercifully, and gladly the present or gift of a brother the sacrifice of a priest. Amb. in oratione de obitu fratris sui satiri.  
It is not to be denied that souls of men departed are relieved through the godliness of their friends alive, when the sacrifice of our mediator Christ is offered for them, or else almose be given for them in the Church. Aug. in his enchiridion. ca ex. ad dulcimum.  
When the people shall stand holding up their hands with the priest, and the dreadful sacrifice is set forth, shall we not obtain gods favour, praying for the dead? Aug. upon the first chapter unto the hebrews,  
We must travel as much as may be, that the dead may be helped, not with weeping, but with prayer, supplications, almose, and sacrifice. Aug. in his xli Homily. i Cor. xv.  
I augustine beseech the O Lord, for the sins of my mother. Here me by the medicine of our wounds which hang on the cross, and sitting on thy right hand, and prayeth for us, etc. August. lib. confess. ix cap. xiii.  
Through the prayers verily of holy church, and thorough the wholesome sacrifice, and alms which is given for the spirits of them, it is not to be doubted the dead to be helped, that it may with them be done more merciful of the Lord, than their trespasses deserved. This given of the fathers, the universal church observeth, that they that die in the communion of the body and blood of Christ, when they be remembered to that sacrament, it is prayed for them, & that is offered for them. Aug. sermo. xxxii. oratio sacrificium altaris & eleemosina prosint defunctis.  
The souls of good men departed, are not separated from the church, or else a remembrance of them should not be made at gods Alter, in the communion of Christ's Altar for them. Aug. de civitate dei. lib. xx. cap. ix.  
I did not weep in those prayers which we made to thee (O Lord) when the sacrifice of our price or redemption was offered for my mother Monica. Aug. lib. ix. confessionu. cap. xii.  
My mother Monica commanded us not to do these things for her, but only she desired a remembrance of her to be made at thy altar (O Lord) which she had daily served, from which altar she knew that the holy ghost or sacrifice to be distributed, by which the writing of our own hand (sin) that was contrary unto us, is done away, by which host or sacrifice thy enemy the devil is vanquished or overcome. Aug. in Lib. ix. confessionum. Cap. xiii.  
When sacrifice either of the altar, or else of any manner of almose are offered for the dead which were baptized. They are thanksgiving for them that be very good people and for them which are not very bad, they are propiciations, for purchasings of the mercy and favour of God. Either they do profit unto this thing, that it may be full remission, or else at the least that the pain be made more tolerable. Aug. in his prima precatione ad missa  
O holy father, receive thou this offering for thy servant which Moses received, when he did see in spirit. Receive the gift for thy servant, that he fervently desired, that gift and offering which the holy man, the strong man, and the lusty man doth require. Receive the oblation of thy grace for thy servant Valyntinian now departed, the which grace he did never refuse. Amb. in oratio funcb. super obitu Valent. Imperat.  
And thou shalt perform unto me the mercy of the Lord, not only while I live, but even when I am dead, and pluck not thy mercy a way from my house for ever. i Reg. i. xx.c.   

¶ Of penance, confession and satisfaction.  
IF it chance at any time, that any man's heart envy, infidelity, or any evil of these which we have spoken of before hath privily crept in: Let him not be ashamed to confess these things to him which ruleth, and taketh care and charge of the soul of man, that of him and by the word of our Lord, and the wholesome council may be comfort, whereby he may avoid with safe faith, and good works, the pains of eternal fire, and come to the reward of everlasting life. D. Petrus, in Epistola Clementis ad jacobum fratrem domini.  
We coming by and by unto Christ, are commanded of saint Clement to cast all our evil thoughts out of our hearts, and to open them and show them to the priests of our Lord. Ad Clementem in compendiolo suo.  
If we reveal, open and show forth our sins, not only before God, but also before them which can heal or cure our wounds and sins, them our sins shallbe clean blotted out of him with faith. Behold, I will put a way your sins and iniquities, even as the clouds which vanish and go their ways. Origen in Luke ii the viii Homil.  
There be some which do say it is sufficient for them to their health and salvation, if they confess their faults only to GOD, to whom nothing is hid, who knoweth the conscience of men. But they will not, or else they be ashamed, or else disdain to show themselves to the priest, whom our Lord hath ordained the giver of the law, to discern between lepry and lepry. But I would not thee to be deceived in that opinion. Forasmuch that thou art ashamed to be confessed before our lords vicar, consumed through shame, or stiffnecked through disdain. For even so his judgement ought to be obeyed, whom the Lord hath not disdained to set to be his deputy. Therefore thou shalt desire the priest to come to thee, and make him only partner of thy conscience. Vide august. De. visitac. infirmorum. Liber. two. Cap. iiii. & Lib. i. cap. two.  
The remission and forgiveness of sins by penance is an hard and a difficult way, when the sinner doth wash his couch in tears. For tears are unto him bread both day and night. And when he is not ashamed to show his sins to the priest of the Lord. Origen in leviticum homilium. two  
A certain kind of heretics called novatians, when they denied the priests had power to bind and loose sins, they said, they deferred reverence and honour thereof unto the Lord: to whom alone is reserved power or authority of remitting sins. yea they could do no greater Injury to any man, than they which would break the commandment of him: and to restrain the authority given and granted. Ambros. de penitentia. lib. i cap. two.   

¶ Of praying to saints.  
ALl the saints that depart out of this life, having yet charity and love towards them that are in this world, it shall not be convenient, if they be said to take or execute diligent of, or about their help, and to aid them with their prayers and intercession before God. For it is written in the books of the Maccabees on this wise: Here is Hieremye the prophet of God, which prayeth always for the people. Origen in his iii Homilye.  
O blessed job always living with God, and a continual conqueror and vanquisher before our Lord the king: pray for us miserable sinners. Origen in his two. book.  
I will begin to fall upon my knees and desire all the saints to help me, that dare not myself desire God, for the excess of my sin: O holy saints, I earnestly pray you with tears, and weeping full of sorrow, that ye fall down prostrate for me miserable sinner before the mercy of God. Origen, in lamento statim abinijtio.  
Alas that ever I was borne, father Abraham entreat thou for me, that I be not put away from thy costs which I have greatly desired, not worthily, surely because of my great sin. Origen ibidem sublamenti finem.  
The innocent children slain of Herode, have the chiefest room among the saints, and be familiar neighbours, being privy of the divine secrets, do entreat God's clemency for our traveles etc. And so they from the cradles translate into heaven, are made councillors and judges of the supernal palace, optayninge pardon for sin not deserved. etc. Cypri. Ser. de stella, et Magi.  
Let us remember one another that are of one heart and of one mind, Let us alway pray on both parts, for ourselves, and cease with mutual love, the prolixte anguish, and trouble of heart: and if any of us departed first from hence with haste as it shall please God let our love continue alway with God, let not prayer cease before the mercy of God the father for your brethren and sisters alive. Saint Cyprian, i. lib. i Epistle  
I would be now in those places where these bonds of Paul other are said to be, & would worship worthily those men which were of souche desire toward christ. I would desire to see those chains which truly the devils do fear & tremble at, but the Angels do honour or worship there. joan. chrisost homilium viii in ca iiii. Ephe.  
O Michael the prince of the heavenly war, we unworthy desire the now, that thou wilt help us with thy prayers, defending us under the shadow of thy wings of thy nature that is uncorporate. We fall down prostrate and without intermission we call unto thee, deliver us from all perils and dangers, as the prince of heavenly power. etc. D. joan Chriso. Ex missa.  
O mother of God all things are glorious in thee, sealed with a secret chastity, and kept in virginity: thou art known a mother without any dyssayte: which truly brought forth our Lord (we beseech thee) to pray humbly unto him, that he would save our souls. Chriso. in eadem missa.  
O mother of God for as much as thou excellest all things that were made: we that are not able worthily to praise thee, we beseech the freely to have mercy upon us undeserved. Chriso. in eadem missa  
O father Nicholas be thou imbassadoure before our Lord Christ: that we may obtain salvation for our souls. Chriso. in eadem missa.  
The bodies of saints, and the Relyckes of the blessed martyrs, as the members of Christ are to be honoured most purely, and we believe, the churches dedicate to their names, aught to be gone unto with most Godly assertion, and faithful devotion, as holy places esteemed to Godly honour, if any man shall chance to be against this opinion, is not thought a Christian man, but to be one of the Eunominians and Vigilantians. Aug. ex ecclesiasticorn̄ dogmatu. ca lxxiii  
If we will come to the company of martyrs or priests, let us think upon the following of the martyrs, for they ought to know some thing in us of their virtues, that they may vochsave to pray to our Lord for us. Aug. De martiribus. Sermo. two. et. iii  
Honour with sobriety the birth of saints that we may follow them which went before us, and that they may rejoice of us which pray for us: that the blessing of our Lord may always continue. So be it, and God grant it so to be. D Aug. in psal. lxxxiiiii.  
We pray not for martyrs, but they pray for us. D. Aug. in evang. tracta. lxxxiiii.  
When our souls desireth any thing according to gods will, and that to be given of God by the saints whether they require it with the heart, tongue or voice, the souls of saints which is all one for them to hear and to see, and contrary wise to see or to hear, beholding not the voices, but the words, they obtained of God for them those things that they desired it for. S. Austen of knowledge of true life the xxxix where he toucheth how the souls of saints are understanded to here the prayers of the living, & to help them. Thexamples of just men therefore are set forth, not that we should be justified of them: but that we following them, should be made righteous also, of their justifier. D. aug. de catechisandus rudi. ca 7  
you therefore which have deserved to be made partakers of the heavenly city, and to take the commodity of the renown of the everlasting glory, pray for me to our Lord, that he may lead me out of this prison in the which I am holden captive and bound. August. de spiritu et Anima. cap. lix.  
O all ye multitude of saints entreat our lord. O ye most pitiful pray for us, that we helped with your prayers & merits, may come with a safe sheep and hole reward to the haven of perpetual health and quietness, and, continue all peace and rest, that never shall have end. Augustinus lib. meditacionun. capite xxiii  
Nor yet do we ordain or erect temples, holy priesthood, and sacrifice to these same matters, not because of them: but because their God is our god. certainly we honour the memorial of all them as holy men of God: which travoyled for the truth, unto death of their bodies, that the false and vain religion vanquished and overcomed, the true holiness of religion might be known.  
August. de civitate dei. lib. viii. cap. xxiiii.  
The holy Angels both doth punish them without wrath, whom they receive to be punished with eternal law, and also do help their miseries without suffering or passion of misery, and aid them without fear that are in apparel whom they love. yet nevertheless they use also in those, the names of these passion, be the custom of men's speaking, for a certain similitude of the deeds or acts, not for the infirmity of the affections. As God according to the scriptures is angry, notwithstanding is not troubled with any passion. Aug. de civitate dei. lib. ix. cap. v Whosoever be immortal & blessed in the celestial habitations, if they love not us, neither would have us blessed. verily they are not to be honoured. But and if they love us, and would us to be blessed: surely from thence would they have us unto the place where they are present. etc. Aug. de civitate dei. Lib. x. cap. xii.  
What miracle soever they be, whether they be done by Angels or any other way, they are done by the power of God, for they set forth the worshipping and religion of one God, in whom only is the blessed life. We must believe that those things be done indeed of them, or by them which do love us according to truth and godliness. Aug. de civitate dei. Lib. x. cap. xii.  
For when Angels do hear us, God himself doth hear us in them, as in his true temple, & not in the only temple made with hands: like as he heareth them which do his commandments in this world amongs his saints beholding his everlasting law. Augusti. de civitate dei. Lib. x. cap. xii.  
Truly he is worse than mad whatsoever he be, that denieth all things to be in the power of the only almighty God. Eiusden lib. ca xiiii  
The holy Angels to whose company and congregation we fervently desire to come unto, in this most laborious pilgrimage, as they have everlasting being, Even so have they easy knowing, & fortunate resting, for they help us without trouble, they labour without spiritual motions for the clean and free. Aug. de civitate dei. lib. x● cap. xxxi.  
Of divers miracles which were done about the holy land, brought from jerusalem, and about the relics of saint Stephen, Gervase Prothase, and other saints. Reed S. Aug. de civitate dei. lib. xxii. cap. viii.  
We do not build tempelles or churches to our martyrs, as unto Gods. But we make remembrance as unto dead men, whose spirits liveth with God, neither do we set up altars in the which we do sacrifice unto martyrs: but we do offer both the martyrs and also our sacrifice unto one God. etc. Ibidem. lib cap. x.  
Then without doubt the holy martyrs make intercession for us, when they know in us any thing of their virtues. Aug. Sermo. ccxliiii. de tempore.  
seeing out deserts do burden us, that we be not in the favour of God: let us know that we may be delivered by the merits of them, whom God favoureth or loveth. Aug. questio super exodun. cap. cxlix.  
Let us commend ourselves to the prayers of saint Stephen, for he is greatly hard now of the everlasting God, our Lord jesus Christ, for us his orators. etc. Aug. sermo. two. de sanctise  
When ye call upon saints in your prayer, ye must think thus of them, being constitute in the glory of the everlasting clearness: if they be the most brightest light shining above the glysteringe of the son, which may have all good things, fully in the sight of god, as well may they mightily help all that call upon them. Aug. de cognition vere vite. ca ix.  
Alexander the bishop of Capadoxi did go to Jerusalem for the love of worshipping, and seeing of the holy places of saints. Vide hist. Ecclesi. lib. vi. cap. ix.  
Theodosius the Emperor did lie in here, prostrate upon the ground, before the tombs of martyrs, and of the apostles, and required help or comfort to himself with faith, and intercession of them. Hysto. eccles. xi. cap, xxxi.  
O holy Athanalius, look mercifully upon us, from the high throne above, and direct, or defend these holy people. etc. G●ego. Nasiansenus. oratio. xviii. in Athana.  
A certain Christian virgin, moved to defile her virginity of Cyprian, then being an idolater: but she calling upon the virgin Marry, that she would save her virginity then being in jeopardy, her prayer was hard. Gregory Nasiausen. Oratio. nineteen. in D. Cipriano.  
It is an unseemly thing to will to honour any holy martyr with belly joy, whom thou knowest to have pleased God with fasting & great abstinence. D. Hyeronimus ad Eustochium.  
O Paula, thy daughter Blesill doth pray to God now for thee, & I know that her mind is such that she obtaineth pardon for thee. D. Hyeronimus ad Paulam, super obitu Blesille.  
O Paula farewell, and help old ●oting age of thy suppliant & worshipper, by thy prayers, for thy faith and thy good works do associate the unto Christ, & thou being present with Christ, may far easier obtain that thing which thou requirest. D. Hieronimus in Epitaph Paul.   

¶ Of Images.  
ANd it doth appear in the tripartite History, that the image of Mary was had in great honour among the Christians. liber. ix. cap. ix.  
Eusebius doth testify, the Christ our saviour, Peter, and also Paul was figured of the ancient Christians, and saith that these noble tokens of ancient men, are worthy to be reserved unto the remembrance of their posterity, which is a true token of their honour & love Eccles. histo. lib. seven. cap. xiiii.  
When a certain painter had presumed to paint the image of our saviour, after the similitude of jupiter, his hand was made dry: who confessing his sins, the holy man Gennadius restored it again. Vide histo. ecclesi. incephori sub Leone Imperat. pag. cccccc.  
At Constantinople a jew entered into the church of S. Sophy, and he considering that he was alone and saw the image of jesus christ: he took his sword and smote the image in the throat, and anon the blood gushed out, and sprenge on the head, and on the face of the Iew. He being afraid, took the image and cast it into a pit, and anon he fled away. And it happened that a Christian man met him, and saw him all bloody, said to him, from whence comest thou, thou hast slain some man. And he said nay: And the Christian man said: thou haste committed some homised, for thou art all full of blood: and the jew being ashamed said: O great is the god of the Christian men, and his faith is firm, and approved in all things. I have smitten the image of jesus Christ in the throat: and as soon as I had stricken him, the blood gushed out of his throat. And then the jew brought the Christian man to the pit, & there drew out the holy image: And the wound is yet seen to this day. And the jew became Christened, and led an honest life. In Hysto. Tripert.  
Abagarus king of the Edesones, sent a painter to paint an image like to our Lord, the which when he could not do for the brightness of his face shining, our Lord himself putting a cloth to his godly, & lively face, wiped of in the cloth his own image, & so sent it to the king Abagarus. Euseb. Lib. i cap. xv. This history showeth plainly the images do pleafe Christ, and not to be displeased with them, as heretics would have it.   

¶ Of the sign of the cross.  
At Alexandria, every man had the sign of the cross painted upon their posts, and in the entering to of their houses, and pillars. Eccles. hyst. lib. xi. ca xxix.  
julianus thapostata, blessing himself with the sign of the cross drove away the devil, though it were against his will. Eccl. hyst. lib. vi. cap. ix.  
The secrets of the christians hath a certain worthy reverent token, the which token or sign they name the cross, by the imagination of the cross itself: that which both in deed, we affirm most worthy of honour: and also we worship it for the remembrance of him that was crucified thereon. Aug. de uisitatione infirmorum. lib. two. cap. iii.  
The cross is given to us upon our head, and that it is a shield, a buckler, and a cote of armour against the devil. There this sign must be worshipped of us, giving the honour and reverence to god. They that do worship rhis figure of the cross, let them be (o Lord) partakers of Christ crucified, Damasene. lib. iiii. cap. xxii.  
By the sign of the Cross, all witchcraft, or sorcery, and the act or craft of poisoning, is put away, if it be done in faith and devotion. Athanasius. lib. de incar. ver.  
It is red in the Hystoria Scolastica that the paynims had painted on a wall the arms of one Serapis. And Theodosien the Emperor did put out the said arms, and painted in the same place the sign of the cross. And when the paynims of the priests of the idols saw the sign of the cross painted there, anon they became christened, saying: that they learned of their elders, that those arms should stand, until such a sign were set there, where in shallbe salvation.  
S. chrysostom saith, that the cross and the wounds of Christ: shall give more light at the day of judgement, than the son.  
The devils seeing Moses law feared not, nor trembled not, because it hath not wrought man's health, but saying the cross which Christ died upon, they oft quake, flee, and vanish away. Of the which it first came, that meat, drink, and all other things are blessed with the sign of the cross. Athanas. xxiviii. quest.  
When in jerusalem the jews were almost all slain with a round thing of fire like a bowl, and the rest for fear of death, were enforced and constrained to confess Christ jesus to be God: least that thing should have been thought to have happened by chance, the night following the sign of the cross did so evidently appear in all their garments, that he, which for his unfaithfulness would have taken it away, could not in no wise. Therefore let men beware thou do despise the picture of the cross, or the crucifixes of Christ, lest like vengeance of God do light upon them. Tripert. history.  
The good & godly emperor Constantine, when he was turned to Christ's faith, & hard much preaching of the cross, when he was in warfare, he commanded cunning men to change his banner that he had into a banner of the cross made of gold, and precious stones. For chis sign of war was among others more precious, or esteemed better, because it went before the emperor, and the custom was of the soldiers to worship it. Hysto. Tri pert. lib. i cap. v.  
The emperor Constantine after many & divers notable victories, obtained of his enemies, accustoming his soldiers to honour God, as he did himself, he made their armour to have the sign of the cross: he did most honour the holy cross (as the History saith) both for the good luck which he had in war by the help of it, and for the sign which God showed thereby. Trip. Hysto. lib. i cap. ix.  
When this emperor Constantine was in great care & thought▪ how he should obtain victory against his enemies, he saw in a dream the figure of the cross brightly appearing in the firmament, & the angels standing by him, wondering at the sign, saying: O Constantine in hoc vince. That is to say. O Constantyne, thou shalt overcome thy enemies, by this sign of the cross.  
Sozomenus writ this above xii c. years ago. And it is also (saith the story Treportide) that Christ appeared unto him, and showed him a sign of the cross, commanding him to make a like figure, & saying, that shallbe thy help in battle, whereby thou shalt get the victory.   

¶ Of the counsels & authorities of the fathers.  
TRuly I would not believe the gospel, ogles the authorities of the church had moved me there unto: unto whom I have been obedient saying: believe the gospel. Wherefore should I not believe the church saying: believe not the Manichees, Aug. contra epistolam Manichei, quam fundamenti vocant. cap. v.  
Now in mine old age I will keep the faith that I was brought up withal, Hyeronimus ad occanum et pammacheum.  
It is my part to read the old fathers, and singularly to hold and allow all things that be good, and not to degress from the faith of the catholic church. D. Hieronimus ad Mineruum.  
We ought to learn the knowledge of the scriptures, of him which hath kept it from our ancient fathers after the truth given unto him. And he may affirm competently those things which he hath rightfully received. Clemens episto. iiii. ad ecclesi ●hierosoli.  
S. Clement Paul's companion in preaching the golpell, affirmeth that s. Peter th'apostle did teach that men ought to obey the bishop's commandments in all lawful things, though they did otherwise live, hearing in remembrance our Lords precept saying: Do ye the things which they say or bid you do, but do you not as they do, for they say and do not. Also he sayeth: our hearts and bodies must be prepared unto the holy obedience of God's commandments, and his bishops and preachers: that we may escape the pain of Hell, and come to everlasting glory. In his first epistle written to saint james. And father he saith in the same epistle: let no man believe that these commandments are to be despised, or dissembled without his peril, because that he shall suffer by god's judgement the pains of fire everlasting, which shall despise the churches decrees, or determinations.  
These things S. Clement learned of S. Peter's own mouth.  
We have received the rights which are observed and preached in the church, part thereof we have received by writing, part by the traditions of the apostles, which both hath like strength unto virtue, and no man hath spoken against this which at the last hath had but a little experience of the ecclesiastical law. For if we take in hand to despise old customs not brought forth by writing, as having little strength: truly we like unwise men do inform, and bring in danger unto the most chiefest fathers, nay rather we do draw the very preaching of the gospel to an evil name, or a naked report. etc. Aug. ad emeritum contra Donatistas'. Episto. C.lxiiii.  
And the counsels themselves that be done in every private region or province, ought to give place without any doubt, to the authority of the general counsels, which is done through all Christendom, and all things that was done before to be amended to our posterities, by some experience of things, the thing is open which before was shut. And that is known which was hid without any figure or proud sacrilege. And without the puffed up neck of arrogancy, and without the contention of the ireful malice, with holy humility, catholic peace, and christian charity. Aug de baptismo, contra donatistas. lib. two. cap. two.  
In like manner as the little bees doth sit upon the flowers and herbs, with their little feat & light wings, and doth carry away the hidden juice without any hurre to the flower, that at the length they may minister unto men the sweet honey combs made in their little holes: Even so the doctors of the church are sitting about the pleasant and green bourgening of scripture, with a light wing of mind: And are very diligent drawing the juice of the holy ghost, of the hid letter, that they may instill the most sweet honey of faith into the hearts of the auditors. Chri. in psal cxv. I do confess myself said S. Gregory, to receive and reverence the iiii. counsels even as the four evangelists. S. Gregory upon the counsel of Niece, and of the four other counsels.  

Vincentius Lyrmencis▪ anno. ccc.l.  
If any man shall ask me, what need is it to follow the authority of Christ's church, and here understanding of scriptures, seeing the scriptures is perfect of itself and sufficient. I answer to him, that we must needs so do, because all men do not expound the scriptures in one sense. But every man after his own wit and fantasy. And so thereby there should arise moche dissension debate, strife, confusion, and many heresies spring up and be defended in Christ's church except her exposition should be admitted. Esay. seven. b  
If ye believe not, it cometh of this, that ye are unfaithful unto God. yea truly, for the unfaithfulness that man will not give credit unto his words. He therefore took away the intelligence of man that he shall not perceive the mystery of his works, & so suffered him to run headling into destruction.    

¶ Against the marriage of priests  
THose that do vow their virginity unto God, albeit they receive an higher degree of honour & sanctify or holiness in the church, nevertheless they are not without matrimoni, for they do also pertain in matrimony with the hole church, in that which Christ is the spouse. Aug tractatu. ix. in Euange. joh.  
All the church is called a virgin, there be divers members of the church, for they do shine with divers gifts. For there be some men married, and some women married, some men viduate from their wives, and some women be also viduate from their husbands, and after that seek not for marriage, some do conserve and keep their virginity, even from their youth, and other of maidens and wom●n do vow their virginity unto God. Aug. tracta. iii. in evang. joh.  
A vow once made by virgins or widows (now not only to marry, but also if they were not married) to will to marry, is damnable. For as the Apostle did declare this thing, he said not, when they did live in pleasures they marry in Christ: but he said: when they will to mary, they have damnation on their heads, because they have made their first faith void not only in marriage, but in willing to marry: not because the marriage of such are judged to be condemned, but the dissayte of their purpose is condemned, and also the breaking of their woo is condemned. Marriage which is the lower goodness is not condemned: But the vow unto God which is the higher goodness is condemned, To be short, all such are condemned, not because they do bring in the second matrimony: but because they have broken or made void the first faith of their contynency. furthermore, those which do say that the marriage of such is no marriage, but rather adultery: they do appear to me not to speak sharply enough, nor doth not diligently consider what they may speak thereof etc. Aug: de bona viduitati ● bide to receive Christ's body which is greater than prayer? if he forbear not his wives company for a time. If a lay man shall for bear the company of his lawful wife: moche more a priest to mary. Iheronimus in apologia ad iovinianum.  
If lay men be commanded that they should abstain the company of their wives for prayer sake, what is it to be thought of a bishop or a priest, which should offer clean sacrifice unto God for themselves and the sins of the people. Jerome in Tite.  
They are not to be hard which doth feign that Paul had a wife, when he disputing of continence and parswadinge men to follow the continual gift of chastity, for I would (saith he), that all men should be, as I am. hiero ad Eusto. All the Apostles except john and Paul had wives. Ambro. in. two. Cor. xi  
It is better to marry then to burn. This saying of the apostle doth not belong to a woman that hath her faith, nor yet with her which hath not taken the vaele, But whosoever hath promised themself to Christ and hath received the holy vaele, is immediattlye married unto Christ, and forth with married unto an immortal husband. If she after this, will be married by the common law of wedlock, she liveth in adultery, and is made the child of death. D. Ambro. ad virginem lapsan cap. v. S. Paul said not (saith. S. Jerome) let him be chosen a bishop that marrieth a wife, and be getteth children, but he that hath but one wife, and children brought up in all good order and discipline. And this ye confess yourself, that no man can be a bishop that be getteth children after he is made a bishop. For if he be taken to have so done, he shall not be counted as a lawful husband, but condemned for a veri advoutrer. S. hiero. lib. i contra iovinianum.  
A priest if he do marry, aught to be degraded, if he commit fornication or adultery, he ought to be cast out of the church, and be forced to penance amongs the laity. Consilium Neocesnense.  
We utterly forbid (saith S. Clement) priests, deacons, Subdeacons, and monks to keep concubines, or to contract marriage.  
He only (saith Origen) may offer the continual and everlasting sacrifice, which maketh a vow of continual & everlasting continency Orig. against priests marriages.  
We do utterly forbid priests deacons, subdeacons, and monks to have concubines or mary: for all such marriages shallbe found unlawful, and the parties driven to do open penance. Calixius the holy man. Above all things the priest which is assistant at the altar of God, aught to be garnished with chastity Orig. in leviti.  
O Susan (saith. S. Jerome) for getting this holy purpose, which had bound thee to chastity, forgetting thy parents, the holy church, the glory of virginity, the honour of that high dignity, the promiss of heaven, the terrible day of judgement, thou hast catched in thine arms corruption, thou hast brought forth the fruit of confusion, and at the end a most cruel and painful death everlasting, hiero. lxxiii. episto. ad rusticum.  
Finis.   

¶ The authors contained in this book.  

Anacletus,  
Alexander  
Ambrose  
Augustine  
Aucelme  
Athanasius  
Basyll  
Barnard  
Bruno  
Clement  
chrysostom  
Cyprian  
ciril  
Catho.  
Deonyse  
Damason  
Damasus  
Eusebius  
Erasmus  
Felyxmartir  
Gregori Emissen  
Gerson  
Haymo  
hylary  
Hierom●  
Hugo  
Ignatius  
Ireneus  
Leo papa  
Luther  
Martial  
Melancton  
Nicolaus de Lyra  
Origen  
Oecumenius  
Petrus Lumbardus  
Rupertus  
Rabanus  
Sedulius  
Tertullian  
Theophilactus  
The Kings book of common prayer  
The counsel of Loterane  
The determination of the hole University of Pari●●    

¶ A table of the principal matters contained in the book.  

A. Of bread is made the flesh, or body of Christ. fol. 10 11 12 21 24 25 31 46 61 63 71 73.  
B Bread and wine is turned, changed, ● converted into the body and blood of christ Fol. 12 13 25 43 44 61 63 66 69 71 72 73.  
C Of wine and water is made the blood that redeemed the people. Folly, 9 24 25 63 65 66  
D Bread doth appear, but it is flesh. 61.  
E Of the royal presence of Christ in the sacrament, and of his corporal eating. fol. 72 73 74 75 76.  
F We eat the same flesh that was borne of the virgin, and walked here in earth. Fol. 26. 27. 32. 50. 74.  
G Christ sitteth on the right hand of the father, & yet at the time of sacrifice, he is contained in the hands of men, and given unto them. fol 15 19  
H Christ hath not only taken his flesh up with him into heaven, but also hath left it with us here in earth. Folly, 19  
I After consecration it is not called bread and wine, but the body and blood of christ Fol. 21 56 79  
K Christ was hole with the father when he came into the virgin and filled her, and hole in every part of the host being broken Fol. 40  
L The body of Christ is both the figure, & the verity. Fol. 34 6 15 63 67.  
M How the body of Christ that hung on the cross, is received invisibly, and not visibly. Fol. 42.  
N We offer on the altar, the body & blood of Christ, to obtain everlasting life. Folly, 8 37 57 58  
O In the sacrament of the altar is remission of sins. fol. 25. 49 74.  
P There is but one sacrifice, & one Christ offered, though it be done in never so many places at once. Fol. 15 16 19 35 48.  
Q Christ was borne in his own hands. Folly 31 29 34.  
R If Christ had not been meek, he would neither have been eaten, nor yet drunken. Folly, 34 41  
S In the bread and wine which we do see, we do honour and worship, that we do not see, flesh and blood. Fol. 15 21 29 32 33 43 67 68 70.  
T There is as much difference between the showbreads and the body of Christ, as is between a shadow and a body. Folly 47  
V The priest doth not make the body and blood of Christ, but it is Christ that was crucified for us. 7 8 19 21 44 46 47 71 72 73  
X The Eucharist is the flesh, body and blood of Christ. Folly 0 10 13  
Y Christ gave to his disciples that, that he was himself, that was his own body Fol. 15 13 18 33 3● 46  
z There be to manners of the eating of our Lord. fol 44  
& The holy portion passeth not through the body (as heretics would have it) like other meats, Folly, 63 68 71  
Aa At the time of sacrifice the description of saints is present, Folly 78 80  
Bb In old time all that were within the church degrees did receive, Fol. 2, 6.  
Cc In old time they that were baptized, received the body of our lord. Folly, 2 6  
Dd It is not lawful to do sacrifice or mass in every place, Folly 1 4  
Ee Invocation upon the bread and wine used at mass, both by S, Clement, and also by S, Ambrose. Folly 5 24 27  
Ff The gospel is not to be believed, but by the church, Folly, 11, 44, 75  
Gg Of almose, and fasting. Folly, 41  
Hh Of confession, penance, and satisfaction. Folly 42 87  
Two Of invocation and praying unto saints, Folly ●9  
Kk Of the counsels and of the authorities of the fathers of Christ's church, fol 76 For the dead, Folly 73  
Ll Of the cross, Folly 63 67 98  
Mm Of images, Folly 97  
Nn Against the marriage of priests, fo. 46  
Oo The sacraments are committed to, iii degrees, fol 3  
Pp Of the fragments of our lords body and place of reservation, Folly, 3 4  
Qq The chiefest office belonging to a priest is to minister the Eucharist. fol, 6  
Rr, priests are to be honoured, for they have power both to minister, & also to bind & lose in earth, & so hath neither angels, archangel's, nor potestates, Folly, 14. 20    

¶ Imprinted at London in Aldersgate street by William Harford, for William Seres. Cum privilegio ad imprimendum solum.