THE LAST WILL AND TESTAMENT OF IESVS Christ, touching the blessed Sacrament of his body, and blood, Signed, Sealed and Delivered to the use of all faithful Christians, in the presence of many Witnesses, and proved in the prerogative of the Church of Christ, by Reverend Bishops, Learned Doctors, and Ancient Fathers of the same Church.  
Exemplified, copied out, and explained by the Reverend Father in God, John THORNBVRGH, Bishop of Worcester.  PSAL. 34. 
O taste, and see how gracious the Lord is.  
 ornament with book and three crowns 
ACADEMIA. OXONIESIS.  
●AP ●●●● TIA ET ●ELL ●●● AT●   
OXFORD, Printed by WILLIAM TVRNER; Printer to the Famous university. 1630.   

TO THE RIGHT honourable, THE earl OF PEMBROKE, LORD STEWARD OF HIS— MAties HOVSHOLD, ONE OF HIS Majesties most honourable Privy counsel, Knight of the Noble Order of the Garter, chancellor of the university of Oxford my singular good Lord.  
FOundations well laid make the better building, and such buildings are best finished. A begun journey proceeds with travel, and this travel is finished with rest. These things, and the like put me in mind of my first entrance into the service of Gods Church, my proceeding therein, and now the almost finishing my course. Whereby( Right honourable) I call to mind how your most Noble Grandfather was the first means to plant me in the Church of Christ, by giving me the Advouson of Chibmarke, a very good Rectory. Your Noble Father with much grace, watered my growth, then dwelling nere his Honour; And Your honourable self hath given increase by Your many gracious favours in the now period of my dayes. My beginning then was with a Comma, to give me breathing, my proceeding with a Colon, to strengthen me in midst way, and my Periodus makes a full point in acknowledging, that under God, and King james of blessed memory, Your Honour brought me to the place, where now I live, and in which I desired to be. Quid retribuam? a scholars reward, Thankes, humble thankes: yea and prayers, powred out daily to God for Your Honours health, and for the health of your Right Honourable Brother, and his noble family. And unto these my thankes, and prayers, I yet add my true love, duty, and continual service, to attend Your Honour, to whose patronage I direct, and dedicate this book, knowing that your love of learning, your zeal to true Religion, your wisdom in counsel, your uprightness in iustice, hath purchased favour both with God, and men.  
Your Honours humbly to be commanded jo. WIGORN.   

THE LAST WILL AND TESTAMENT OF IESVS CHRIST touching the blessed Sacrament of his body& blood, Signed, Sealed, and Delivered to the use of all faithful Christians, &c.  

THE differing opinions, and eager contentions, between the professors of Christian Religion, specially in that deep mystery of the blessed Sacrament of the body and blood of our Saviour at his last Supper, do show, that unity in faith is dangerously broken. I would to God that wee were all sound sheep of one fold, and true branches of one vine. But all is not gold that glittereth, nor are they all Israel which are of Israel, neither is it sufficient for any to call themselves catholics, if( having but that name of life) they be indeed dead. By this ensuing discourse, I hope, will be discovered, who are in the truth, and who are misled by falsehood. For mine own part, I protest before God and his holy Angels,( whom I call to witness for, or against me,) that I do, and will, carefully endeavour, to deal sincerely in this controversy, as it becometh the faithful minister of Iesus Christ.  
But before I enter into the handling of the Question, touching the manner of Christs presence in the Lords supper, I most humbly pray Christ Iesus,( whose cause I haue in hand,) that he will vouchsafe to be graciously present, with mine heart for meditation, and with mine hand in writing, as also with the hearts, and understandings of all those, who shall willingly read what is here written. In confidence whereof, I proceed as followeth.  
Iesus Christ, the son of God, and Saviour of the world, after Supper, when now with his Disciples he had eaten the passeover, in the same night wherein he was betrayed, and a little before his death, Signed his last Will and Testament, as usually men do before they die: wherein he gave, and bequeathed, to all faithful believers, himself with all his merits. This precious, and unvaluable legacy, he Signed in bread, and wine, Sealed with his body and blood, Delivered Sacramentally before his death, and at his death Really, and indeed vpon the cross; of both which deliveries were many Witnesses, so that this Will of that Testator, was, is, and shall remain in force, unto the end of the world, authentically Proved in the prerogative of the Church of Christ, by Godly Bishops, Ancient Fathers, and Reverend Doctors of the same Church.  
The foundation of my following discourse being thus laid, I will( by Gods help) prosecute every point in order as here they are set down. And first touching Signing of this Will.  
I know, and be it known to all, that it is no novelty or strange thing, to call a sign by the name of the thing it signifieth; So God himself called Circumcision 
Gen. 17. 10. Exod. 12. 11.  the Covenant, and the lamb the Passeover; yet Circumcision was not the Covenant, but the sign& seal thereof, nor the lamb the Passeover, but to put the Iewes in mind of that great benefit: so jacob, setting up an Altar, name the same The mighty God of Israel, not that 
Gen. 33. 10.  it was God, but erected by jacob, in token that God had mightily delivered him. And he, that said that rock was Christ, did not say that rock signified Christ, but that rock was Christ, yet spake he truth, though not according 
1. Cor. 10. 4.  to the substance of the rock, yet according to the signification, and use thereof. So Christ( as Euthimius 
In Cap. 26. Matth.  observeth) said not, These are the signs of my Body, but This is my body; otherwise indeed his speech had not been sacramental, and mystical, but proper; in the vulgar,& literal sense whereof, there had been no power of mystery contained, no promise of the thing signified, assured, but onely a naked adumbration thereof. But Christ, intending to institute, and deliver these holy mysteries, not onely for signification, but also for communication of spiritual and divine things, to the end, that he might more powerfully express the virtue of the Sacrament, by the use and end of the institution thereof, he used this mystical form of speech, This is my body, thereby promising the grace of the thing signified. So Saint Paul saith, By baptism we are 
〈◇〉 〈◇〉  butted with Christ into his death; he saith not we signify his burial, but are butted: Sacramentum ergo tantae rei 
Aug. ●. Rom. ●p. 23. ad. Bonifac.  vocabulo ejusdem rei nuncupavit; therefore hath he called,( saith S. Augustine) the Sacrament of so great a thing, by the name of the thing itself. Oportet ergo non 
m. in cap. ●●. Matth.  ad naturam eorum, quae proposita sunt aspicere, said ad ipsorum virtutem,& efficaciam. look not vpon the naked signs alone, consider their blessing and efficacy. For 
●●codoret. 〈◇〉. Gelas. ●on Euty.  though after sanctification, they loose not their nature, but remain in the propriety thereof; yet are they Tremenda mysteria, the dreadful mysteries, whereby( through divine operation) we are made partakers of the body and blood of Iesus Christ.  
I confess, that where divers names, and divers kindes, are reduced to one essence; their causes concur with effects. But it is not so with significations, and things signified, which are onely called by one& the self same name, without changing the essence of the signifier, into the substance of the thing signified. Thus Cyprian, after he had discoursed of our Lords delivering bread and wine with his own hands, to show how wine, and bread, might be called flesh, and 
Cypr. ●ract. de vnctione chrys. ma●is.  blood, he teacheth, that significantia,& significata ijsdem nominibus censentur. The signs and the things signified are called by the same names. The like hath S. Augustine, non dubitavit Dominus dicere, Hoc est corpus 
Aug. con. dimant. c. 12.& in Psal. 99.  meum, quum Signum daret corporis sui. The Lord doubted not to say, This is my body, when he gave a sign of his body. For though signs, and things signified, are distinct, and different in nature, and quality, a sign being( according to S. Augustine) that, quod 
Aug. 1. Tom. de princip. dialect.  in se aliquid oculis ostendit, aliud praeter se animo significat, which offereth one thing to the eye, but another thing, besides itself, to the understanding and mind of man: though, I say, this aliquid in se, and aliud praeter se, something in the sign,& another thing besides the sign, in the blessed Sacrament of the Lords Supper, be distinct, and in the nature of disparates; yet Bread, after consecration, Liberatus est quidem ab appellatione 
Author ad Caesarium Mon.  panis, dignus autem habitus est Dominici corporis appellatione. The like may be said of the Wine, which with the bread, then is no more to be called bread,& wine, in a vulgar appellation, but the Body, and blood, of Iesus Christ, by reason of the similitude they haue therewith. Quando enim fractus panis, percipit verbum Dei, fit Eucharistia 
Irenaeus advers. haeres. lib. 5. c. 4.  corporis Christi: The Bread consecrated, and broken, is the visible sign, the memorial, the figure, the type, the pledge, the image, representing the crucified Body of the son of God, exhibiting, and sealing unto our faith, the communion that we haue with him: and the Wine is the external sign, putting us in mind of the blood of Iesus,  shed for the remission of our sins, and assuring us, both of the certainty of the Covenant of grace,& of the continuance thereof. And, as there is not onely bread in the Sacrament, but also wine, so is there in Christ, not some part alone of our felicity, but fullness of refection, and plenteous satisfaction. The meanness of the Elements disheartens not 
Chrys. in 1. ad Cor.  my faith, but as in baptism, we see the water, and perceive the washing of the body, but we believe the purging by the spirit, the sepulture and resurrection of 
De coena Domini Cypr.  Christ: so in the Lords Supper, Panem Angelorum sub Sacramento manducamus in terris: we eat the bread of Angels, not the bread which goeth into the body, but the bread of eternal life, which strengtheneth the substance 
Ambr.  of our souls. In the Sacrament of baptism we haue remission of sins, in the Sacrament of the Lords Supper we haue strength against sin, neither of them inclusively in the water, or bread, but by spiritual signification, invisible sanctification, and secret grace, the Spirit of God testifying to our spirit, that we are the sons of God. When the Lord ordained the Passeover, he ordained it for a sign, not onely that his people Israel should pass away, and be delivered out of their bondage, and thraldom in Egypt; but also, that the destroying angel, should, in that night, when all the first-borne of Egypt were destroyed, pass over that house, and not destroy, or plague it, where the door, and two side posts thereof, were strike with the blood of the lamb, slain for such purpose, and such signification. For by this means, it pleased God then, to distinguish his Church, from the synagogue of the unfaithful, as he doth continually, by his Word, and Sacraments. This lamb was usually called 
Exod. 12. 11.  the Passeover, not onely at the first institution of that Sacrament, but even unto the time of it's abolition also. So said the Disciples to Iesus, Where wilt thou that we 
Matth. 26. 17. v. 18.  prepare the Passeover? So Christ to them, say to such a man, I make the Passeover at thine house. So St mark 
Marc 14. 12.  plainly, they did kill the Passeover, and Christ did eat the Passeover. And St Luke in the same term, Then came 
luke. 22. 7.  the day of sweet bread; when of necessity, the Passeover must be killed. And yet,( as is said before,) the lamb was not the Passeover, but a signification, or sign thereof, and a token, or pledge of that immaculate lamb, that was then to come, to take away the sins of the world. In which regard, St Paul calleth Christ, our Passeover, because 
1. Cor. 5 7.  we feeding on him, do pass, from the house of bondage, into the glorious liberty of the sons of God. And for this cause it is, that consecrated bread, is name the Body of Christ, the bread of life; holy bread, our Passeover, the communion of the body of Christ,&,( if you will) supersubstantial( that is surpassing) bread, beyond the condition of other bread; with many other excellent names,& titles to it. Neither do I think,( Idolatrous adoration being prevented) that we can too reverently esteem of this bread. For it is the Sacrament of Christ's body to vs. And, as to our Fathers, the rock was an instrument, and mean for their belief: so the bread is to us, an instrument, and mean for faith. Christus heri,& hody, Christ yesterday, and to day; yesterday to our Forefathers, to day to us: Heri;& hody, diversa verba, said idem Christus: yesterday, and to day are divers words, but it is but one Christ; The rock, and Bread, are divers words, but both of them signify one Christ, and yet neither of them is Christ in carnal being, but either of them is Christ in spiritual understanding.  
And this we the rather believe, because, if our Fathers, before the coming of Christ, were justified, and saved through faith in him, of whom they had signs, and tokens given them, that he should come; how much more may we stand assured of our justification, and salvation by faith in the son of God? who being already come, hath taken our flesh vpon him, and in that flesh taken our sins from us, and thereof given Testimony at his last Supper, by taking bread, and wine, sanctifying, and calling them, his body, and his blood, the one broken, the other  shed, for the remission of sins. This is that, which St jerome calleth, the 
Hier. in 1. Cor. cap. 11.  last remembrance which he left us: Nempe vt edentes,& bibentes, saith St Basil, that we; eating, and drinking, 
Basil. de Baptismate.  may evermore be mindful of him, that died for us, and rose again. I confess the whole work belongs to 
Chrys. in 2. ad Timoth Aug.  faith: creed,& manducasti, believe, and thou hast eaten. Yet, because it is not possible for our mind to lift up it 
Dion. coel. Hier. c. 1.  self, to the spiritual contemplation of heavenly things, unless it haue the corporal leading of such things as are about it; the merciful God hath, not onely by his word revealed his will, promised and proposed grace, but also by his Sacraments, more nearly and efficaciously, exhibited the same grace unto our souls, leading us by these sensible representations, as 
Dion. Eccl. Hier. c. 1.  much as may be, to heavenly contemplations. Nam hujusmodi est mysteriorum nostrorum natura: such is the 
Chrys. in 1. ad Cor. hom. 7. Ambr. in 1. ad Cor. c. 11.  nature of this Sacrament, that, because we are freed by the death of our Lord, being mindful thereof, in eating and drinking, we signify the flesh and blood that 
Ambr. de Spir. Item lib. 3.  Christ offered for vs. Alterum invisibile, alterum visibile testimonium. The one is an invisible, the other a visible witness of our redemption. Miserable therefore 
Aug. de doctr. Christ. l. 3. c. 5.  is the bondage of that soul, which taketh the signs for the things that be signified, and hath not power to lift up the eye of the mind above the bodily creature, to receive the light that is everlasting. Ad 
Chrys. in 1. Cor. 10. hom. 24.  alta contendat oportet, qui ad hoc corpus accedit: The soul is not fed with bare signs, and naked figures; but he that will reach to that body, must mount on high. This is then carefully to be thought of, Ne figuratam locutionem 
Aug. de doctr. Christ. l. 3. c. 5.  ad literam accipias: That thou take not a figurative speech according to the letter, for that is fleshly understanding, neither is there any death more fitly called the death of the soul: oh wrong not thy poor soul so much, as to stop it's mouth from feeding vpon that great bread, which filleth not the belly, but the 
Chrys. in Mat. hom. 9. Basil. in Psal. 33.  mind. deprive it not of that delectation, and pleasure, whereof thy body is not capable, it being inwardly caused by a spiritual kind of taste. And wrest not the speech of Christ to thine own confusion, retaining the words, but overthrowing the meaning. Consider 
Signa enim rerum sunt aliud existentia aliud significantia. Aug. contra Maximin. lib. 3. cap. 22.  well, that when he said, This is my body, he instituted a Sacrament, and, In Sacramentis, non quid sint, said quid significent videndum est, saith St Austine. In Sacraments, not what the elements are in themselves, but what they signify is to be regarded. For, Sacramentum in alimentum 
Rabanus Mannis lib. 1. c. 31.  corporis redigitur, virtute Sacramentiaeternam vitam adipiscimur. The Sacrament is turned into the nourishment of the body, by the virtue of the Sacrament we gain everlasting life. In a carnal sense, the letter 
Aug in Psal. 98.  killeth, but spiritually understood, it giveth life.  
To give some illustration to this, whensoever in Scripture we find this verb, or word, Est,( Is:) or this, Sum( I am:) or in the plural number, Estis( ye are,) &c, between two substances heterogeneal, different in kind, and nature; then must the rule of Logicians Inter disparata take place, which is, that such things cannot otherwise then figuratively, or significatively be affirmed one of the other. Of this kind are Bread, and Christs Body; Wine, and Christs blood, which cannot be spoken one of another, in a literal, or grammatical construction, but in a theological, and mystical interpretation. Many other instances might be given for this purpose, as where the Apostles were called the salt of the earth, not that they were salt in substance, but in semblance, that as salt seasoneth, and preserveth from corruption: so they by their life, and doctrine, should season others, to preserve them from error in matters of faith, and from wickedness in their conversation. So our Saviour calleth himself a door, a Way, a Vine; David, and Daniel call him a ston; ieremy a Branch; Salomon a lily. All which predications, with many other, concerning him, are spoken, not according to the substance of the things, but in respect of analogy, and resemblance; and therefore are to be understood tropically, not literally, semblably, not simply, figuratively and not properly. But these phrases may not be affirmed one of the other è converso, as thus, Christ is a way, door, vine, ston, rock, lily, therefore è converso, ways, doors, vines, &c. are the very substance of Christ; this were most shameful, most absurd, and most blasphemous: yet this must needs follow, if these and the like phrases were spoken properly, and not by similitude. As also then it may be inferred, that if the bread be turned into the very body of Christ, because Christ said This is my body, then Christ also himself was once turned into the very substance of bread, because he said and that truly, that he was the bread of life, and that bread which came down 
joh. 6  from heaven.  
But it may be objected, that we take and receive that, which was given for us, which was not the bread, but the body of Christ: and that wee drink that which was  shed for us, which was not the wine, but the blood of Christ, and therefore that the receiver eateth and drinketh the very body and blood of Christ. To which I answer, that the body of Christ is taken, and eaten, and his blood drunk, either sacramentally alone, without faith, or spiritually without a Sacrament by faith; or in faith both sacramentally, and spiritually. They who receive sacramentally alone without faith, receive not to salvation, so Iudas received, of whom S. Augustine saith 
Aug.  thus, percepit precium redemptionis, he received the price of redemption: where the Sacrament which he received without faith, is called the price of redemption. nevertheless wee know that Iudas is damned. There is therefore a second way of eating the flesh and drinking the blood of the son of man, and that is spiritually alone without the Sacrament, so Abraham, Moses, Aaron, and others received the body of Christ truly, and effectually, long time before that Christ, either had received flesh of the blessed Virgin, or had ordained the Sacrament: so the rest of the believing monarch, were of old engrafted into him, who seeing him afar off, and believing in him, did all eat of that spiritual Manna in the wilderness, and did all drink of that spiritual drink which flowed out of the rock, which rock was Christ. And shall wee doubt that a faithful man, being in the unity of Christ's body, is without the fellowship of that bread and of that cup, if 
Aug. ser. ad infantes cit. à Be da in 1. Cor. 10.  he depart this world before he eat of that bread, and drink of that cup? No, no, he is not made frustrate of the Communion, and benefit of that Sacrament, while he findeth that thing which is signified by the Sacrament. For nonsolum in Sacramento, said etiam reipsa 
Aug. de civ. Dei lib. 21. ●. 20.  manducaverunt corpus Christi: the faithful haue eaten Christs body not onely in the Sacrament, but also in very deed, as S. Austin confesseth. And speaking of the believers before Christ, he avoucheth plainly, that Idem in misterio cibus& potus illorum,& noster, said 
Aug in psal. 77.  significatione idem, non specie, their meate and their drink was in mystery the same with ours, the same not in kind, but in signification. But blessed be God in Iesus Christ our Saviour, for that he hath allowed us a third way to eat the body,& to drink the blood of Christ, namely both Sacramentally, and Spiritually! for lest our faith should fail, wee having not so many, nor so great miracles under the time of the gospel, since the Ascention of our Saviour, as our Fathers had in their deliverance from egypt, and in the wilderness; Christ did institute at his last supper this blessed Sacrament of his blessed body and blood, under the forms of bread and wine, with command that it should be done in remembrance of him: to teach us, that if they were happy, who in the wilderness did onely spiritually feed on him that was to come, on him( I say) by faith, without this Sacrament, much more happy, and blessed might wee account ourselves, who haue this third way by faith, to feed both Sacramentally and Spiritually on him that is come, and is become our Saviour, and mighty deliverer from sin, death, and damnation.  
Here then let noe man think that the communication of Christs benefits consisteth barely in the Priest's consecration, and delivery of bread, except also the affection, true understanding, and application of the receiver concur therewith; none otherwise then as the minister of the gospel, to whom it is said, whose sins ye forgive, they are forgiven, can forgive the sinner, except he be penitent, because repentance must of necessity go before remission of sins. It is the work of the holy spirit cooperating with the Sacrament, which doth inwardly, by a secret power, effectually, and indeed nourish the inward man of the faithful receiver, with the very body and very blood of Christ unto eternal life, as truly, and as really, as wee know that bread and wine do nourish our frail and mortal bodies in this transitory life. Therefore is this called a spiritual food, not only because the feeders thereon are by the spirit of God quickened in a spiritual life; but also because this spirit by a secret working in us, maketh us partakers of the wonderful, and powerful flesh of Christ; by which participation, communion, and conjunction with Christ, we are fed to life eternal. Of this great mystery of our conjunction with Christ, no tongue can worthily tell, nor pen sufficiently describe, yet let us thankfully& joyfully beleeue, as the blessed Apostle saith, that we are members of his 
Eph. 5. 30.  body, of his flesh, and of his bones. For howsoever believers are in person separated far, and wide vpon the face of the earth, and howsoever the body of Christ in his carnal presence is said by St Luke, to haue departed 
Luke 24. 51. oh. 16. 28. Act. ●1. 9. Act. 3. 21.  from hence, and by St John, to haue left the world; and by St Luke again, to bee taken up; and by St Peter, to bee contained and held in the heavens, till there come a restoring of all things▪ so as yet he is neither bodily with us, till he cometh to judge both the quick, and dead, nor we in our bodies with him, till all things bee restored: Yet the spirit of Christ, not limited to place, or time, tieth a fast knot between Christ and us, whereby we are made one with Christ,& Christ with us, the gospel 
1. Thess. 2. 12.  calling us unto the participation of the glory of our Lord Iesus Christ. human reason doth not comprehend this, therefore the holy Apostle calleth it a great 
Eph. 5. 32.  mystery, for I speak( saith he) of Christ and his Church, which joined to the Lord is become one spirit. 
1. Cor. 6. 17.   
What shall we now say? but that as in Adam all die, so in Christ all are made alive: and though the reward of sin be death, yet now the gift of God is everlasting 
Rom. 6.  life, through Iesus Christ. O now, and ever more, praise, and glory be to the son of God, and Saviour, of the world, who is the only Emanuell, and onely mediator between god and man, who onely hath broken down the partition wall, thereby uniting God and man, in one Christ, and redeeming with his precious blood, those for whom he daily prayeth the father, that the spirit of truth might led them into all truth, and that 
joh. 14. 16.  Christ might dwell in them, and communicate himself,& all his merits in righteousness to them,& that the spirit of Christ dwelling in them, they might not now be carnal, but spiritual, knowing that he that hath 
Rom. 8. 9.  not his spirit belongeth not to him. But where the Church is coupled to Christ, and made one with him, there the faithful become sons of God, and are made Temples of the Holy Ghost, dwelling in them, to the quickening of 
1. Cor. 6. 19.  their mortal bodies to eternal life, as he raised Christ from the dead, to live, and reign with God for ever, in the highest heavens. For this cause, namely to signify that Christ doth dwell in our hearts by faith, and that by faith we are coupled to him,& made one with him, to live here by him, and hereafter for ever with him, it pleased our Saviour in the institution of this Sacrament at his last supper, to take bread,& none other thing, to set forth▪ his body to us, because he and none other, is that bread of life. And that bread, and none other, is that meate which doth not perish, for 
joh. 6.  which we ought to labour. And that bread, and none other is the flesh of the son of man▪ which except we eat, we haue not everlasting life abiding in vs. And therefore we do reverently receive the Sacrament of the body of Christ, meekly kneeling vpon our knees, yet we adore not, nor worship it, lest we confounded the sign, with the thing signified; and lest we offer to god, him torn with our teeth, who once offered himself for us on the cross: And lest in a reprobate sense we 
Rom. 1.  worship the Creature for the Creator. And albeit the common people misled by the Priest,( for such a Priest maketh such a people) in falling down and worshipping the Eucharist, worship the Accidents of bread, and so commit idolatry, for seeing the bread, they commonly say they haue seen their maker,( Honorius the third being the first author both of elevation, and of adoration thereof,) yet we make difference between a Sacrament, and a Sacrifice, as we do between eating by faith, and crucifying of Christ, the one being done in the Sacrament, the other performed by Sacrifice on his cross. And therefore we receiving this Sacrament, do offer up ourselves, our bodies,& our souls, and in them a Sacrifice also, yet but only the Sacrifice of 
Psal. 50.  praise, and thanksgiving unto God, for his mercy in redeeming us, by the death of his beloved son. But we cannot, neither ought we aclowledge, that any other Sacrifice besides that once offered, of the immaculate lamb, crying out vpon his cross, Consummatum est, doth take away the sins of the world, as the Apostles, and primitive church, and, after them, the holy ancient Fathers, always spake: albeit in and after the late time of Innocentius the third, Thomas Aquinas and other schoolmen in their transubstantiation, urged another Sacrifice, then the primitive Church of Christ maintained, or then the reformed Churches of christendom at this day believe, namely their Popish propitiatory Sacrifice both for the quick, and for the dead. Therefore all reformed Churches aclowledge, and believe, that the reverend receivers of this blessed Sacrament, haue their sins forgiven them onely by virtue of his Sacrifice vpon the cross, who did there give his body to death for them who believe in him. Other Sacrifices for sin are not now required, but a thankful remembrance of that Sacrifice, which was once offered up vpon the cross by our High Priest, who said, lo I come, lo I am content to fulfil thy will O God. 
Psalm. 40.   
Here do I wish, and for that do heartily pray to god, that the simplicity of Gods truth revealed in the gospel, might prevail with all Christian men, without contention, or contradiction, who are, or should be, in receiving the Sacrament of the Communion of the blessed body of our Saviour, a Communion of Saints, united in Christ, and in him( which is the head) made one body, as many cornes of wheat are kneaded together, to make one bread.  
But alas it is to be lamented, that truth with it's simplicity, seeking no corners, is thrust behind the doors, with needless disputes, concerning the Sacraments, and with nice curiosities, which trouble the clear fountain of living water, and cast clouds, and mists over simplo souls,& vpon the known truth of Christian religion. By which means all reformed Churches haue been forced with their pens, and voices, to fight the Lords battle, leaving pikes, swords, and deadly weapons for cruelty, and persecution, to their adversaries, wherein the adversaries haue both skill,& practise. The reformed Churches, in the mean time, playing the part of David,& coming forth, but with a sling, and stones in the budget, even the power of Gods word, despised by that great goliath, and by all those which rail against, and revile the host of Israell.   

Sealed by his body and blood.  
WE teach not that Sacraments are called signs, or bare significations onely, but we say, that they be such signs, as do exhibit,& seal to us all grace, and promises of Christ, really, truly, and substantially in his body, and blood. For if invisible sanctification may come, and be given to a faithful believer without a sign; much more they which haue a sign, or a Sacrament, and that from Christ himself, may be assured both of sanctification& salvation; when together with the sign, or Sacrament a seal is put too, showing that with such Sacrament the thing itself is exhibited and given to vs. What shall we think of common bread, but bread? what of common wax, but wax? And yet when wax hath it's print, and is made a seal, it is no longer common wax, but hath received another nature, namely, by sealing, to convey over some land, or other thing granted, and with such wax sealed. So must we say of bread, which before being common, but now appropriated to a more heavenly use, hath received another nature, namely to convey to us that land of the living in the celestial jerusalem. It is not in our power to make purchase of such land, but our Saviour Christ in his goodness hath purchased it for us, signed the same in bread, and wine, and graciously sealed it to our use in his own body,& blood, whereby the thing signified is invisibly given to us, which the signifying sign doth offer unto vs. For so it pleased God to work 
Alanus in Sacram. c. 31.  by Sacraments, as by an instrumental cause, no otherwise, or less true, then is said that a man writeth his mind with his pen. Therefore we must aclowledge that God by his holy spirit, worketh invisibly, giving grace when the visible Sacraments are visibly ministered, and that this grace is granted, and sealed up by the body of Christ, and by his blood onely to believers, the wicked having no benefit by this seal, though they haue part of the Sacrament: for though Sacraments are common for all, as well for the unworthy as the believing Christian; yet onely the believer together with the sign in the Sacrament, hath the seal, and feedeth on the body, and blood of Christ Iesus to the salvation of his soul: But the unworthy receiver goeth away onely with the sign, and stayeth not for the seal to be joined with it, and so instead of salvation, he purchaseth to himself damnation; as Simon Magus did, when he thought to purchase the Holy Ghost with money. But what doth Saul among the Prophets? or what doth Iudas among the Apostles? It is a savour of death unto death to receive the sign without the seal, to receive the Sacrament without 
In Epist. ad Frattes de monte, de vita solitar●a.  the thing thereby signified; for the unworthy( saith St Bernard) may receive the Sacrament unto his judgement, and death; but the worthy receiver only hath the thing of the Sacrament, without which thing the Sacrament is death, but by the Sacrament in the thing thereof is given eternal life.  
I will not here urge the abuse in the Church of Rome, who give to the people the half Communion, namely the bread onely, and not the wine; wherein they show but half the sign, and consequently print but half the seal, and not the whole, contrary to Christ his holy institution, who not onely took bread, but after supper likewise took the cup, and spake to his Apostles of the cup, as he did of the bread; so that there is as great reason, to take from the people, the bread, as there is to take from them the cup. The first institution was of both, the remembrance commanded was of both, both were consecrated, and both were given, and by both it was appointed, that the Lords death should be shewed until his second coming to judge both quick, and dead. But it is alleged by them, that the body of Christ is not without blood, and therefore they take away the cup; to which it might be well replied, that Christ in bread and wine, gave Sacraments both of his body, and of his blood, and by these two shewed, that his body must suffer death; and as wine was powred forth into the cup, so his precious blood, should be  shed, and powred forth for the redemption of the world. This now the people may not see, for they haue no wine, they see no powring forth, no Sacrament of blood, that they may be blessed, which believe, and see not. I confess such blessing may be by a spiritual drinking of Christs blood, without wine, and so likewise in a spiritual feeding on Christs body, without bread; but in a sacramental eating, and sacramental drinking this cannot possibly be without bread and wine. I will press this point no farther, neither by reason, nor by Scripture, nor by the Fathers, though in all their books they make for ministering in both kindes. But I will here leave farther prosecution hereof, as a thing at this time not pertaining to my purpose.  
I will therefore proceed, examining together both the signing and sealing of our Saviours last will in this Sacrament of his Supper. For so St Bernard seemeth to speak both of the sign, and seal together, saying, The Lord being near his passion, 
Serm. de coena Dom.  provided, that invisible grace should be given by a visible sign; for such Sacraments are ordained to this end, and for this wee receive the bread, and wine in the Eucharist. And St Augustine speaking 
In sententijs a Prosp. collect is.  both of the sign, and thing signified, saith, that here are two things, both the visible elements, and the invisible flesh, and blood of Christ, and that here heavenly bread, which is Christs flesh, is name and called Christs body, when indeed, saith he, it is a Sacrament of Christs body. So also, saith venerable Bede, Christ instead of the flesh, and blood 
In cap. 22. Lucae.  of the paschal lamb, did now institute the Sacrament of his own flesh, and his own blood, under the former of bread, and wine. This Sacrament therefore is not onely a sign, but also a sure seal to us, that Iesus Christ in his flesh was crucified, and in his body, and blood vpon the cross sacrificed for us, to take away sin, and to redeem us sinners: the just( as St Peter saith) dying for the 
Lib. 4. contra haeret.  vnjust. Irenaeus also speaking both of this sign, and seal together, saith, The bread called the body, consisteth of two things, the one earthly, the other heavenly: which words must needs be spoken of bread consecrated, and made a Sacrament. For before the bread be consecrated, and made a Sacrament, it hath but one nature, and is but one thing, namely earthly; but after consecration it consisteth of two things: viz. earthly, and heavenly. The bread which is made a Sacrament, remaining in it's substance still earthly, but the thing meant by the Sacrament, which Divines call rem Sacramenti,( the thing of the Sacrament, being heavenly, even the body of Christ, which is now locally in heaven sitting at the right hand of God, there in the same body making continual intercession for us:) for which cause we, who minister the Sacrament to the people of God receiving it, say to them, Sursum corda, lift up your hearts, and they answer us, we lift them up unto the Lord. As if they said, wee aclowledge, that the blessed body of our Saviour Christ, which by faith we feed on, is not meate for crows, or pies, picking on the earth; but for eagles mounting to heaven. And therefore by the wings of faith wee fly to him, and not as giants seek to pull his Divine majesty out of his heavenly throne, so to receive him enclosed, or imprisoned in a wafer cake, but humbly by faithful prayer to ascend to his throne of grace, and mercy, that both his grace, and mercy might descend vpon us for the forgiveness of our sins; and that in his great goodness, the effect and virtue of his scourgings, of his wounds, and of his precious blood, might reflect vpon us, to procure pardon and absolution for all our transgressions, which thing we humbly seek, and beg, at his gracious hands, and duly receive this blessed Sacrament in obedience to his last will, who required us when he took bread,& consecrated it,( saying, This is my body) to do this in remembrance of him.  
Wherefore blessed, and evermore blessed be our Saviour, who, lest we should forget the infinite benefit of that invaluable, and inestimable legacy, bequeathed in his will, and sealed by his sufferings, did institute this Sacrament in remembrance of his death, and passion, who( as St Peter saith) did bear our sins on the three: And, as St Paul speaketh, hath nailed them to his cross, the just,( as is before said) dying for the vnjust, and shedding his most precious blood to reconcile us unto God. For except Iesus Christ had died, and  shed his precious blood for us, the reward of our sins had been to us eternal death, but now everlasting life is the gift of God through Iesus Christ, 
Rom. 6.  who instituting this Sacrament as a sign, and pledge of his death, and saying, This is my body given for you, did speedily seal it with his body, and blood on the cross, for salvation to all believers. Now therefore in the closing up of his eyes, and in yielding up the ghost, is the sure safe sealing, and closing up of his last will, the consecrated bread being but a mystery of the body, and the body itself being the matter, and subject of that high, and heavenly mystery. These sure seals of our salvation in his body, and in his blood do assure us that the manual sign is of force, because the seal maketh it effectual. Wherefore, although wee know that common bread is the food of mans body, yet wee aclowledge, that it being separated, consecrated, and made mystical bread, doth show, and signify a better, and more excellent thing then bread, even the body itself, which is our sealed assurance of that bread of life, even Christs body, which was given for vs. Hereby wee now easily perceive, that by bread is signed the gift and legacy of the body, but the gift, and legacy itself is sealed, and delivered in the death of his body. Manna, even Angels food was given in the will dernes to our forefathers, a sign, and figure of Christ, but the seal was in some sort reserved, till the fullness of time was come. And therefore of them it is said, that they saw a far off, and believed, and that they lived but in hope of that which was to come. But the bread in the Sacrament is a sweeter sign, and more excellent then that of Manna, for this bread was given in the same night, that Christ was betrayed, and this sign was not long without it's seal, but had it's seal for farther assurance presently set to, even the body of Christ really given, and his blood truly  shed for the sins of the whole world. Our state, and condition by this is far better then that of the Patriarkes, of the Prophets, and of our Forefathers, for they lived in hope, and expectation of him that was to come, we in knowledge, faith, and assurance that he is come, and that the night before he dyed, he signed his will in bread and wine, sealing, and delivering the great and gracious legacy of his body& blood vpon the cross, in the sight of God, Angels, and men.  
All the sacrifices of the old Law were but shadows of this powerful sacrifice once offered in his body, to take away the sins of all, which believe in him, neither need wee any more propitiatory sacrifices, nay we disclaim all other, then that which was once offered by Christ our Saviour, to purge and take away sin. It was not then in a fleshly understanding, and carnal manner, that the body and blood were given in bread and wine, for then there had been at supper one sacrifice, and shortly after another on the cross; But we are assured by Gods holy word that the all-sufficient sacrifice for sin was but once given, and if carnally in the Sacrament before he suffered, then not on his cross, if on his cross onely, then not in the Sacrament; for he had not one body for the Sacrament, and another for the cross, but that thing in the Sacrament is signed, which on the cross is sealed and delivered. And when men haue toiled, and wearied themselves in searching, and disputing about the manner of Christ his gift in the Sacrament, and of that on the cross, in the Sacrifice there offered once for all, they shall find it, not onely most reasonable, but also agreeing to Christian faith, not to conclude vpon a sign, but to stay their conclusion till the seal be put too, and delivery made, that the reality, verity, and very substance of Christs body may not onely Sacramentally in bread, but also truly, and indeed be received by faith to take away sins, because it was truly, and indeed given for vs. And in this spiritual sense may the body of Christ command bread to give place, and to avoid, and set aside the very substance of bread, as if there were no room for it, when Christs body cometh in place. I say no room for it, but only for the body of Christ, spiritually nourishing both body, and soul to everlasting life, of all those who feed on him by faith with thanksgiving.  
And therefore justine Martyr saith, non enim cibum, 
In Apolog. 2.  qui Eucharistia dicitur, vt communem panem,& poculum sumimus, quia sit incarnati Iesu Christi caro, et quia per preces sermonis quem à Christo accepimus, consecratur. We take not the meate of the Eucharist for common bread, because it is the flesh of Iesus Christ incarnate, and because it is consecrated by prayers of the word, which we haue received of Christ. But this saying which I allege in behalf of the faithful receiver of this Sacrament, is by the adversaries of truth urged against us, as if it made against us, which indeed is for vs. For we confess the bread to be consecrated and that it is not now common bread, but is become the flesh of the incarnate son of God, yet not by real transmutation of things, and substances, otherwise then that the bread is changed from it's own nature to another and better use, namely not onely to a sacramental eating of the body of Christ, but to a real feeding on Christ his body by faith, remembering that it was not bread, but the true natural body of Christ which was given for us: for the faithful receiver liveth not by bread onely, but by every word that proceedeth out of the mouth of God, specially by that word of consecration, This is my body which is given for you: For this bread becometh flesh significatively in the Sacrament, though not substantially, by transmutating bread into the flesh of the son of man. And yet this flesh our forefathers,( as hath been said) did eat spiritually without this Sacrament; much more easily may we in like manner eat it, being Sacramentally signed by bread, and truly sealed to us in Christs body to be fed on by faith. And so must that place of St Cyprian( wherein some glory so much, and which they account most pregnant, and strong against us) be understood, where he saith, panis, quem Dominus discipulis porrigebat, non effigy, said natura mutatus, omnipotentia verbi factus est caro. The bread which the Lord gave to his Disciples being changed not in shape, or show, but in nature, is made flesh, by the omnipotency of the word. All which is confessed, and nothing denied thereof, if you make a difference between a faithful, and an unfaithful; between a worthy, and an unworthy receiver▪ For the unworthy receiver taking onely the Sacrament of bread, doth not discern the Lords body, but the faithful receiver discerneth the Lords body, looketh on it with the eye of faith, knoweth that the bread is changed, though not in shape, or appeareance, yet in quality, use, and nature,. And this nature St Ambrose in the Sacrament of baptism, taketh for quality, and not for substance, saying, that the nature of that water is changed after benediction, not meaning the substance, but the quality; and so the bread likewise is changed, and made sacramental, and by the omnipotency of the word is( as St Cyprian said) made flesh, that is spiritual food to a Christian believer. For none but Christ by his word of consecration could set apart bread to make it a Sacrament of so great a mystery, that the worthy receever thereof after consecration might by faith feed on the very flesh of the son of God, nourishing both his body, and soul to eternal life.  
Let no man think that this is so hard a matter to feed on him, and on his flesh by faith, let them, who understand as the Capernaits did, say durus est hic sermo, This is a hard saying. But where, mens est maximè homo, where the mind is chiefly the man, and where the Christian liveth by faith, there his life is hide in Christ, and there he seeketh for life in Christ, by feeding on him sometimes Sacramentally,& sometimes spiritually without a Sacrament, and sometimes both Sacramentally, and spiritually( as is before alleged:) and in this sense ought we to understand the transmuting of bread into the very flesh of Christ, saying with St Ambrose; Non est quod natura formavit, The bread is not now that, which nature made, for nature did not make it sacramental, or mystical, but the word of Christ,& grace, to the receiver made it another thing, besides that, which nature made it: Therefore Hesichius affirmeth, that the body,& blood of Christ is in the Sacrament, fecundum veritat●m, according to truth, but saith withall in that place, Sanctificationem mystici sacrificij,& à sensibilibus ad intelligibilia translationem sieve commutationem, Christo oportet dari, ipsi de eis miraculum cedere.( 1) That the consecrating of the mystical Sacrifice, and the translation or commutation from things sensible to things intelligible, ought to be attributed to Christ, and ascribed to his miraculous and powerful operation. But of this I shall speak more fully in another place.  
In the mean time marvelous is the mercy of our Saviour, and I confess a kind of miracle wrought unto us, who are frail flesh, for confirmation of our faith; to consecrate common bread for our better understanding of that Sacrifice of his body to be offered up for our sins, which Hesichius in that Sacrament all bread calleth a mystical Sacrifice, for the Sacrifice itself was not yet offered, but was mystically in the bread given, which Hesichius nameth in some sort a miracle, because the translation, or commutation is( as he himself confesseth) à sensibilibus ad intelligibilia, from things sensible to things understood, ab oculo( say I) ad animum, from the eye to the mind; à sensu ad intellectum, from that we see to that we understand. And this is verily a miracle to men, as they are but men, but no miracle to a regenerate, and faithful man. And therefore saith Saint Augustine, concurring with that of Hesychius, and speaking in the person of Christ, Non, hoc corpus quod videtis, manducaturi estis, nec bibituri illum 
In Ps. 98.  sanguinem, quem effusuri sunt judaei, Sacramentum vobis commendavi, spiritualiter intellectum vivificabit vos. ye are not to eat that body of mine, which ye see with your eyes, nor to drink that blood which the Iewes will  shed, but I haue commended to you a Sacrament, which being spiritually understood will give you life. For it is the secret power of the grace of Gods holy Spirit, which by the visible Sacrament of bread conveyeth to our understanding the body of Christ, otherwise unseen of us, to be taken by the hand of faith: And therefore saith Theodoret, it is Gods will, that they 
In dialog 1. inter Orth.& Evan.  which partake the Divine mysteries, in the change of the names, viz. of bread and wine, should beleeue that change which is made by grace, for indeed it was a gracious work of the Lord by consecrating bread to stir up our faith to feed on the flesh of Christ, and by a visible Sacrament to set forth and present to the worlds end his body and blood, and by a sensible thing to move our understanding to a Divine contemplation; and inward meditation of eating Christ, by believing that his body was offered up, and his blood  shed to take away our sins.  
I tell you that this seal is now deeply graved, and that herein is a great mystery, nay miracle, for such faith though as little as a grain of staid, is 
Heb. 12. 1.  able to remove mountaines, even the mountainous weight of our sins, otherwise sticking fast, and pressing sore. The cut, and graving of this seal no cunning Artist can so lively express, as it was openly shewed on on the cross, where the just dying for the vnjust, to reconcile us to God, was nailed to the three, with his head upward, to appease the wrath of God above, with his feet downward, to tread sin, death, and hell under his feet; and with his arms stretch out to embrace and receive all them that believe in him. This seal thus cut printeth deep, even in hard and stony hearts, pierceth between the marrow and the bone, and entereth even unto the soul. Happy is he who is sealed in the forehead with this seal, he being delivered from sin, and Satan, and from all his souls enemies, may sing the song of Moses and of the lamb, saying, Great and marvelous 
Revel. 15. 3.  are thy works Lord God Almighty, just and true are thy ways King of Saints. What hand shall we now seek to set this engraved seal on us, and to print the same in our hearts? shall we repair to a cunning curious cutter for a Crucifix? no, remember, that they which make images and idols, are like to the images themselves, and so are all they which put their trust in them.( What then? 
Psalm. 115.  mortify thyself, and crucify thy earthly members, praying to God through Iesu Christ, that the hand of the Holy Ghost may evermore offer to the eye of thy faith Christ crucified for thee, Christ dying for thee,& Christ shedding his precious blood for thee: here is a true crucifix,& a deep printing seal, where in prayer, fasting, and holy meditation, thou with the eye of faith dost daily look on the wounds of thy Saviour, the bowing down to kiss thee, the giuing up his ghost to give life to thee, his sides thrust through with a spear, to open a gap to hid and hold thee, his very heart pierced for love of thee, and his precious blood  shed to redeem thee. Oh, saith S. Bernard consider now with thyself, what great things are done for thee, Vt totus tibi figatur in cord, qui totus pro te fixus est in cruce. That he may altogether be fixed in thy heart, who altogether was fastened to the cross for thee. Here this seal hath made a good print, and deep impression.) As for other which cannot pray, nor consider Christ crucified without a crucifix of wood, ston, cast mettall, or by some other device, set before them, they stung with their sin are in more miserable estate then the children of Israell, stung with fiery Serpents in the wilderness: for these stung with serpents had by Gods own command( in his mercy to his people) a serpent of brass set vpon a pole by Moses, that whosoever looked thereon, might recover of the serpents biting, and not die: but these stung with sin haue no such warrant, as had Israell, but a commandement to the contrary, Thou shalt not make to thyself a graved image &c. And albeit Israell had his warrant for that brazen serpent, yet King Hezechias broke it all to pieces when once idolatry was committed to it. What then shall we say of made, and melted crucifixes? is not much idolatry by ignorant people committed in them? are not they images forbidden to be made? and are not they an unhappy people, unsealed, and unsure of salvation, who fall down and worship before them? doubtless it seemeth that these would altogether forget their Saviour, and what he had done for them; except a crucifix should put them in remembrance of him. But doubtless infoelix est illa memoria, quae non meminit Christi nisi per idolum. But here against us is urged the sign of the cross, shewed to Constantine, to encourage him against his enemies; but this maketh nothing against us, for my part in this I am of cardinal Baronius his mind, who expresseth the sign, which Constantine saw, In hoc signo vinces, not to be a crucifix in the fashion wee now make them, but a sign after this manner, viz. with the two greek letters, Chi and Rho, thus {αβγδ} And what is this in Chiro vinces, but in Christo vinces, not in the cross, but in Christ thou shalt overcome? And what sign soever Christ was pleased to show the Emperour, to encourage him against his enemies, yet it followeth not, that we without like warrant should set before our eyes a Crucifix, when in prayer we fight against our deadly enemies sin, and Satan: But it is not much material in what sign, or in what form Constantine saw the sign. Whether as Socrates saith in 
Soc lib. 1. c. 20.  show of a cross, with this inscription, In hoc vince. Or as Sozomenus affirmeth, that at the sight of this heavenly 
Lib. 1. cap. 3.  sign, the Angells standing by said, In hoc vince. Or as Nicephorus allegeth, a bright fiery pillar in 
Lib. 7. Cap. 29.  the air appeared in form of a cross, expressing a figure of latin letters, In hoc vince. Or as Eusebius recordeth, that in heaven above the sun appeared a trophy of a cross, made all of light with an inscription, In hoc vince. But this is very material, and to bee well noted, that they all agree in this, that Christ himself appeared, the next night after, to Constantine in his sleep, bidding him make the same sign, which he had seen the day before, and with it march against his enemies, and overcome them. This command of Christ himself for that present, and to that person, altereth the case,& if any man can show me the like command from Christ in general, or for a Crucifix in religious worship, I will not onely go, but run with him. But withall we must still remember, that the brazen serpent itself( as afore said, set up by Gods command) was broken in pieces, when once idolatry was committed before it; for in truth all superstition, and idolatry, yea every tradition, and device besides, and against the written word of God, as also relics, and miracles imagined to be done by supposed Saints, with many other inventions of the Church of Rome, are all of them, but like so many stones cast at Christ, whereby he is enforced to go out of their Temples, and to hid himself. If any inquire for Christ there, he shall find 
joh. 8. v. 59.  a show of holynes in many vanities, but in verity the power thereof denied. Of such speaketh the Prophet Ose saying, They shall come with their sheep, and bullocks 
Ose. v. vers. 6.  to seek him, and shall not find him, because he is gon from them.  
But in this sacramental bread, the faithful ever find Christ, and feed on him; and as many grains are kneeded together into one loaf, so all the faithful receivers are knit together in one Communion, and fellowship in the mystical body of Iesus Christ, and all these haue on them the seal of the living God, even the cross of Christ, whereby God was reconciled to man. In this cross they rejoice with the hundred forty and four thousand of all the tribes of Israell, which were sealed in their foreheads. The print of this seal the servants of God first receive in baptism, carry it in riper yeares to the Lords Table, and from thence to their dying day into heaven, that they which in baptism were signed with the sign of the cross, boldly to confess the faith of Christ crucified, and manfully to fight under his banner against sin, the world, and the devil, might be blessed, thus to be sealed with the body, and blood of Christ; that being partakers of Christ his death, in crucifying and abolishing the whole body of sin, they might also be partakers of Christ his resurrection in rising from sin, and finally inherit everlasting life.   

Delivered to the use of all faithful Christians.  
INvaluable, infinite, and not to be expressed is the legacy which Christ in the Sacrament of his body and blood invisibly gave, and by the sacrifice of his body and blood vpon the cross visibly delivered to our use. Now if men will remember any thing, let them never forget this; and if they will be thankful for any thing, let them be thankful for this. For these deliveries both of the Sacrament of the Supper, and of the Sacrifice of the Corsse, do assure us, that we are freed both from the bondage, and from the punishment of sin. For in him the Father is well pleased; in him( I say) who by the cross hath reconciled us unto God, so that neither death, nor life, nor Angels, nor Principalities nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature is able to separate us from the love of God, which is to vs-ward in Iesu Christ. Here I suppose, that no man will contest with me about the like legacy: This only, only this is inestimable, and without compare. Therefore let no man presume to eat of this bread, and to drink of this cup, except he first try and examine himself. Even Moses himself must lay aside his shoes, before he come nigh the fiery Bush. And we who will make right use of this Sacrament, must do it in remembrance of him, that as Christ dyed, and rose again, so we might learn to die to sin, to crucify the old man, and to live to righteousness, saying with the Apostle; God forbid that wee should rejoice in any thing but in the cross of Christ, whereby the world is crucified to us, and we unto the world. When Christ opened the understandings of men, he opened them to understand the Scriptures, and then he said to them, This it behoveth Christ to suffer and to rise again, 
Luke. 24.  that repentance and remission of sins might be preached in his name to all Nations. For herein resteth the right use of remembering Christ his death, in learning to die to sin, and so by Christ to obtain remission of sin; which they do not, who without repentance continue in sin, and crucify again to themselves the Lord of life. Therefore all the wicked, who do not, nor can feed on the body of Christ, are to be put from this holy Table, till by repentance they seek, and find Christ; not in the feigned repentance of Iudas, who confessed, that he had betrayed innocent blood, nor in the desperate conceit of Cain, who thought his sin greater then that it might be forgiven; But in the faithful, sorrowful,& devoutly contrite heart of Peter, who for denying his Master, went forth and wept bitterly.  
So Tertullian, speaking against Idoll-makers, sheweth 
Lib. de Idol. Cap. 7.  that the Sacraments here mentioned are not delivered, nor to be delivered to unbelievers, nor do any way concern evil men; because the zeal of faith doth prohibit a Christian to come from idols into the Church, to lift up hands to god, who were makers and mothers of idols, and to put forth those hands to receive the body of Christ, which did make and bring bodies to the devil. And as this rule is good against Idolaters, so it excludeth all other wicked men, abiding in sin, to participate in the use of those Divine mysteries without repentance. Reprobates and uncircumcised persons may not enter vpon the Lords inheritance, 
Theodor. Hist. Eccl. Lib. 5. cap. 18.  nor defile his Temple. And therefore they ought to be interdicted from coming into the Temple, to stretch forth their hands to receive the blessed body of the Lord, which any way are tainted with slaughter and blood of his members. And for this there is great reason: because men, whose hands are embrued in blood, may not handle those divine mysteries until they wash their hands, and make them clean with clear water of tears of repentance. Let them go out from us, who are not of vs. For they haue no Legacy here, who are not in fellowship with us, who are not in Christ, nor of the Communion of Saints. And therefore they ought to be kept from the Communion of Sacraments, because they cannot by faith feed on the body of Christ. They live in the Church, but are not of the Church, no more then they are all Israell, which are of Israell. Such chaff among good wheat, and such tares growing up together with the good corn, will and must in the end be bound up in bundles to be burned, when the wheat shall be gathered together, and laid up in Gods barn. Therefore the Church of Christ is like to a faire garden, full of fresh and sweete-smelling flowers; which garden is compassed about with a strong wall all of ston, hewn out of a rock, which rock is Christ. And the reason of compassing it with such a strong wall is, to keep out all reprobates, and wicked vnrepenting sinners, who like fools build all on sand, and not on the rock, and say in their hearts, There is no God. No marvel if these haue no comfort in Gods holy spirit; hear their doleful doom, I know you not,& are left out of this Will of Christ our Saviour, having in it no legacy, nor any gift delivered to them, or to their souls use.  
But let no faithful Christian doubt, whether or no, he had the Legacy of eternal life given him; or, whether or no, the last will and Testament of Iesus Christ was signed, sealed, and delivered to his use, because he is made partaker both of the body and of the blood of Christ, not only in baptism, when he is made a member of Christ, but also in the Sacrament of bread and wine, when by faith he feedeth on Christ, believeth in Christ, and is made one with Christ, and Christ with him, abiding in Christ, and Christ in him. For Christ to him is meate, Christ to him is drink, and in the use of the Sacrament of bread and wine, he hath the right and full use of that meate, and of that drink, wherein is the very substance of life itself, by receiving living bread, and living wine, and by receiving Christ himself, with all his merits and benefits of his passion unto life eternal. And now that it, which in the will itself was delivered to our use, might remain for our use to the worlds end, such was the grace and goodness of Iesus Christ to vs-ward, that he required a continual memorial hereof, saying, do this in remembrance of me. Our Saviour saw the frailty of flesh in man, apt to forget what should be remembered: And therefore least the use of this so great legacy should either be forgotten, or laid aside, he requireth the Apostles,& in them us, to do this in remembrance of him. For this our holy action of taking bread, of consecrating it, and of giving it with these words( The body of our Lord Iesus Christ, which was given for thee, preserve thy body and soul to everlasting life.) All this action, I say, of consecration in the Minister, and of faith in the receiver, and giving of thankes in both, is a true memorial of that real, propitiatory sacrifice, which Christ once offered, and delivered on the cross in his body for our redemption. And of this sacrifice, all the sacrifices of the old Law were but shadows, figures, and fore-shewes.  
The Sacrament a little before Christs death, and the Sacrifice in his death, being thus delivered to our use, we should show ourselves too ungrateful, not to haue solemn commemoration, both of the one, and of the other, the Sacrament of bread, and wine, being a sign and pledge of that inestimable Sacrifice, which for our use, and for our salvation, was truly and really offered up vpon the cross to take away our sins, and to purchase our salvation. This Sacrament Christ instituted being yet alive, this Sacrifice Christ offered now dying, and both by this Sacrament, and by this Sacrifice, we haue assurance of our salvation. And as the blood sprinkled vpon the door posts, was both a sign and seal of safety to Israell, when the destroying angel slay the Egyptians. So in the Sacrament, when unworthy and unfaithful receivers take only bread to their damnation, the faithful receiver hath the promise of salvation, in these words, This is my body given for you. This gift, this legacy, intended, and promised in the Sacrament of bread and wine, and performed in the Sacrifice of his body on the cross, and delivered in both, even this great deed of gift ought( I say) never to be forgotten, but in all thankefullnes to be had in everlasting remembrance. For a greater gift was never known then this of the son of God, willingly to give his precious life for us his enemies.  
Therefore the ancient Fathers of the. Church haue called the Sacrament of the Supper by the name of Sacrifice, that we might never forget, while we celebrate the Sacrament of the supper to be thankful to Christ, who soon after the institution of the Sacrament of the supper, was in his flesh offered up to God a sufficient Sacrifice for the sins of the whole world. What then shall we say? shall we in dullness, oblivion, or neglect pass over this our great Passeover, whereby we passed not as our Forefathers did from Egypt the house of bondage, to the land of promise, but from death and final destruction to eternal life? Must the children of Israel tell their posterity of their Passeover; and shall we be silent, and forget our Passeover? Nay rather, if any will know what they should do, or what they should give to the Lord for this, let them consult with the Prophet David, And let them take the cup of salvation, and call vpon the name of the Lord: For Prayer, praising of God, and Tranksgiving are our duties in this behalf, lest we seem to forget that which we should remember. What richer table, then that which Christ hath prepared? What meat so good, so sweet, so nourishing, as his flesh? what wine so pure, so pleasant, so precious, as his blood? This table, this meate, this wine is prepared for us, and shall wee do nothing to remember it? There was a pot of Manna reserved in the Tabernacle for remembrance 
Heb. 9. 4.  of Gods goodness, feeding his hungry people with Angels food, even then, when for want of food, they were ready to perish in the wilderness. But behold, here is a more heavenly meate to satisfy Christian hungry souls, even the flesh of the son of God, whereon by faith they feed. Wherefore be it now proclaimed to all Christian people, that all that which Christ signed by bread and wine in the Sacrament of his Supper, and all that which he sealed by his body and by his blood in his sacrifice on the cross, all that, I say, with all great& unspeakable virtues, with all rich gifts and graces, and with all plentiful blessings, was Signed, Sealed, and Delivered for our use only, and for our Redemption.  
Therefore, saith Eusebius Emissenus, it was needful, that at his last Supper, Christ should consecrate the Sacrament of his body& of his blood, that he might ever be worshipped by that Mystery, who was once offered up for us in his body. Eusebius calleth his offering per precium, by a price, which I haue translated, By his body, because there was no price nor ransom for all our sins, but onely his body. In this body, our Forefathers as well as we had their share, as in this Discourse is often remembered; and for them as well as for us, and to their use, as to ours, The seed of the woman was to bruise the serpents head, and the seed of the blessed virgin in the person of Christ was alike to them, and to us, that immaculate lamb, which was slain from the beginning of the world. But this was not delivered nor put in execution, till the death of Christ, who for us, and for our salvation, was betrayed, and by Pontius Pilate delivered over to the Iewes to be crucified and slain; of which his death, even the same night that he was betrayed, he foretold to his Apostles, and by taking and consecrating bread and wine foreshowed the same speedily ensuing, that we afterwards by taking bread and wine sacramentally, might ever remember that sacrifice, which in his body and in his blood he offered up for vs. For, as St Austine saith, Sacramento corporis& sanguinis sui 
Lib. z. de Doctr. Christ. cap. 3.  praegustato, significabat quod volvit: By the Sacrament of the body and blood of Christ taken& tasted before his death, he signified that which he would perform for us by his death.  
Now then, as there is great difference between hearing or reading the Scriptures, and learning or believing them, as St jerome well noteth, because the one insinuateth 
Hier. Comment. in 1. cap. ad Gal.  itself by the eye, or ear onely, in reading, or hearing them; but the other, which is learning or believing them, is taught by Christ, and by the working of the Holy Spirit; even so in the blessed Sacrament of bread and wine, there is great difference between taking and eating. Iudas did take, but Peter did eat, and wicked ones take, but onely the faithful eat. The outward Sacraments of themselves confer not alike to all men inward gifts and invisible grace, I say, not to Iudas as to Peter, or as to the rest of the Apostles. Onely the faithful, which believe in Christ( as also in this discourse is often alleged) feed on Christ really, truly, and indeed, not that the real presence of the flesh and body of Christ is really, truly, and indeed included and enclosed in the bread, but that they, who faithfully beleeue that Christs body was really, truly, and indeed crucified, to take away their sin, might be sure by receiving this Sacrament really, truly, and indeed, to obtain salvation.▪ For when by the Sacrament of Bread given by the Minister, the body of Christ is spiritually by faith received of the believer, then there is no doubt, but that he which hath Christ, hath with him all things, even all gifts and graces for assurance of life eternal to abide in him. If a rich, wise, and honest man, whose words and deeds are the same, do promise any thing, we believe him, and assure ourselves that we cannot be deceived by him. Why then should we waver or doubt when God himself speaketh to 
Cyp. lib. de mortalit. Sect. 4  us, who, when he was ready to leave this world, promised immortality and eternity? He that now doubteth, knoweth not God, offendeth Christ the Lord, and being in the Church, hath no faith in the house of faith.  
Wherefore this remaineth for us, that we apply and appropriate the last Will and Testament of Iesus, as it was meant and delivered by Iesus, namely to our use, that what the Lord professed and promised concerning his body to be given for us, that we might beleeue and receive with thanksgiving. Therefore, saith S t Austine, I beleeue him that promised; the Saviour speaketh truth, promiseth truth, and he hath said unto me, he that heareth my word, and believeth him that sent me, hath eternal life, and hath passed from death to life, and shall not come into Iudgement.  
Here now the faithful man taketh possession of the great Legacy of Christs body, Delivered for his use: where the charity of adoption, the verity of the promise, and the power and use of so great a gift meet together. If any murmur at this, saying to me, who art thou, or what is thy desert, that thou hopest for such great things? I will answer, I know whom I haue 
Bernard.  believed, and am sure, because in this abundant love he hath adopted me, in his word he hath promised me,& in his power he can, and will perform to me▪ This love, this word, this power, is that three-fold Cable which cannot be broken.  
Who now is so fearful or faint-hearted, as to make question, whether the great legacy of Christs body be given and delivered to him, and to his use, yea or no? Nay, saith Hilarius, the Lord would 
Comment. in Mat. Canon. 5.  haue us hope without doubting for the kingdom of heaven: of which the Prophets spake, John preached, and the Lord professed to be in him, otherwise we should not find ourselves justified by faith in him, if our faith fail, and we be doubtful. Wherefore seing eternal life is the gift of God through Iesus Christ, 
Rom. 6.  let us like the wise Merchant in the gospel, sell, and willingly foregoe all we haue to gain and possess that rich peerless pearl; let us forsake ourselves to find Christ, and to be found in him; and let us account all 
Ph●il. 3.  things but loss, nay dung itself in comparison of him: for he hath freely given himself for us, and to us, that without the righteousness of the Law we might be saved through faith in him. Great had been our want, grievous our penury, and intolerable our misery, saving that our want was supplied, our penury relieved, and our misery released by that Legacy, which our Saviour vouchsafed to give us of his own body. turn then again to thy rest, o my soul, 
Psal. 137.  for the Lord hath rewarded thee. Thou desired'st a long life, and the Lord hath given thee life, even for ever and ever: thou hast kept the faith, and the Lord hath laid up for thee a crown of righteousness to be given thee in that day, when Christ shall say to thee, Come thou blessed of my Father, possess the kingdom prepared for thee from the beginning of the world.  
Here I wish all the faithful to make diligent inquisition touching the use, before spoken: for a legacy is both given and Delivered, and that a great good one, even the Body of Christ. All( as is aforesaid) haue not part in it. Therefore God in wrath, poureth out his indignation vpon them that believe not, and vpon such as call not vpon his name. But the faithful, 
Psal. 79. ( as is plentifully proved) are the onely partakers thereof, to whom, and for whom, Christ sent his Holy Spirit, that the same Spirit might bring to their remembrance, whatsoever Christ had said for the work of their redemption. Let us therefore set before our eyes the difference between the faithful and the unfaithful receiver,( so often here mentioned,) seing the faithless haue no sense nor feeling in the efficacy of those words, This is my Body. But the faithful are illuminated in the light of Gods spirit, to see and understand the secret mystery: Those do not participate in the spiritual grace; but these take and taste of the heavenly gift: They in taking bread, snatch onely at a shadow; but these by faith apprehended the true body of Christ: They therefore as bastards of corrupt seed, are full of fear and doubting, touching assured hope of salvation; but these being regenerate children of the seed of life, are bold through faith to cry, Abba, Father. Wherefore we see that the sign is alike common both to just and vnjust, as is the sun and rain to all, but the Sealing and delivery of the dead itself is proper onely to those, who spiritually by faith take and apply the same to their proper use. For the very Print of this seal is ever seen and looked on with faithful eyes of those who beleeue, and are assured that their sins are forgiven in Christ Iesus, their consciences by faith▪ being quieted; and the love of God being  shed abroad in their hearts by the Holy Ghost, which is given to them. Let us 
Rom. 5. 5.  therefore still stick to those words, This is my body, and this body is given for vs. For, as Tertullian saith, this 
tart. lib. de prascr. adversus h●r●t. cap 9.  must by all means be believed of all nations, which is the sure and certain institution of Christ: we ought to seek for this, that finding it, we might beleeue. Wee must seek till we find; and finding, we must beleeue; and believing, we must keep and hold fast: for believing aright, thou dost beleeue that nothing more in that which thou believest, is to be believed, no nor sought for, seing thou hast found, and believed that which was instituted of Christ, who doth not command thee to beleeue more then himself hath instituted.  
The Scriptures teach us the truth and right use of Christs institution of the Sacrament of his supper. By reading and hearing Scriptures we know them, and by knowing them, we haue faith: for faith cometh by 
Rom. 10.  hearing, and hearing by the word of God. What then, by this word shall we beleeue touching the Sacrament? namely, that Christ took bread, that he gave bread, and that he called it his Body which was given for vs. Nothing then is, or can be more plainly spoken, then that his body was given for us? And as for the manner of this gift, and of calling this bread his body, I haue not onely declared it by other Scripture( Scripture being the best mean to open the understanding of Scripture) but also by the Fathers of the Church. And shall be occasioned hereafter to handle it more plentifully in the probat of this Testament.   

Witnesses.  
THE blessed Apostles were present at making this Will, they were both eye, and eare-witnesses thereof,& received their legacy, which likewise descended to all believers, enriching them with grace, peace, mercy and spiritual joy to the worlds end, and after this life with a crown of glory without end, and after this life with a crown of glory without end. These( I say) were faithful witnesses, and their witness is true, who themselves remembered, and preached to others, that the son of man was delivered into the hands of sinful men, was crucified, and rose again the third day. And these witnessed the truth hereof by words, by signs, by holiness of life,& by death, testifying first by word, and writing, that the Father sent his son to be the Saviour of the world, and bearing witness of that eternal life, which was with the Father, made manifest to to the Apostles, and by them declared to others, that 
1. joh. 4. v. 14.  others also might haue fellowship in the faith with them, and both they, and others might in such fellowship be with the Father, and with his son Iesus Christ. And albeit wee, which now live, haue not seen Christ in the flesh, yet wee love him, and in him( though wee see him not) do beleeue, and do bear witness to him, receiving the end of our faith, even salvation. Of which salvation the Prophets enquired, who prophesied of the grace, 
1. Pet. 1. vers 8. 9. 10. 11.  which should come to us, searching when, or at what time the spirit, which testified before of Christ, which was in them, should declare the sufferings that should come unto Christ, and the glory that should follow. And of these things, saith Christ, after his resurrection to his Disciples, ye are witnesses, namely, that it behoved Christ to suffer, and to rise again, that repentance& remission of sins might be preached 
Luke 24. v. 47. 48.  in his name among all Nations.  
Secondly they justified this their witness, and made it good by signs, and wonders, which they wrought, as well as by words spoken, or writings sent abroad. For in his name( of whom they gave testimony in jerusalem, 
Acts 1. v. 8.  in all jury, in Samaria, and unto the utmost part of the earth) they cast out divels, they spake with new 
mark 16. v. 17. 18.  tongues, drove away serpents, were not hurt( though drinking deadly things,) laid their hands on the sick and the sick recovered. And so his Apostles went forth, and preached every where, the Lord working with them, and confirming their words with miracles following. Wherefore wee ought diligently to give heed to the things which wee haue heard: for if the word spoken by 
Heb. 2. v. 1. 2. 3. 4.  Angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord, and afterwards was confirmed to us by them, which heard him, God bearing witness thereto, both with signs and wonders, and divers miracles and gifis of the Holy Ghost.  
Thirdly, wee know that their witness was true, because they were for that purpose select vessels of God, separated and set apart from the wicked world, justifying the truth of their testimony in their holiness of life: for if they had been evil men, none would haue believed them. But they were chosen and set apart from the men of this world by their good life, and pure doctrine, to bring the world to the knowledge of Iesus Christ, as St Peter being powerful in word by the Holy 
Act. 2. v. 41▪  Ghost, converted at one Sermon about three thousand souls added to the Church.  
Lastly the holy Apostles witnessed a good witness by suffering death for testimony of the truth, which is the greatest, and strongest argument of the power of faith, which also( as well as they) thousands of holy Martyrs from time to time haue done, specially in the primitive Church under the then bloody, and cruel Tyrants; as also among us by the lamentable, and cruel practise of Priests, and Popish Bishops in queen Maries dayes. I could here begin with Stephen, who was stoned, with Peter, who was crucified, with paul, and james, who were beheaded; and so proceed unto this day. But I should then bring such a catalogue of holy men, which did strive for the truth even unto death, as but naming them, would contain a great volume. 
Eccles. 4.  It may suffice us, that though these for witnessing a truth of Christ, were long sithence persecuted to untimely and violent deaths, yet( as the holy Ghost speaketh of them, which after Christs resurrection came up with him from Galilee to jerusalem, that they 
Act. 13. v. 31.  were his witnesses unto the people) so all the Martyrs, and holy men of God, which for Christs sake, and for confessing, and professing him, haue suffered death, haue been his witnesses unto the people, even to this day.  
Which thing though every julian,& worldly Tyrants do laugh at with scorn, yet true Christians, in serious cogitation& consideration hereof, know that this is the Lords doings& it is wonderful in our eyes, that any man should be so strong in faith as willingly to give his body to be burned, or any other ways to be put to death for bearing witness to Iesus, who was poor, despised, evil entreated, buffeted, spit on, crwoned with thorns, mocked, scourged, and crucified. But blessed are all they, which 
Mat. 5.  suffer persecution for righteousness sake, for theirs is the kingdom of heaven. And as our Saviour saith, blessed are ye, when men revile you, and speak evil of you for my names sake. For if when you do well, you suffer wrong, and take it patiently; this is acceptable to God: for hereunto are ye called; for Christ also suffered for you, leaving you an example, 
1. Pet. 2.  that ye should follow his steps.  
As the Apostles were witnesses of Christs last Will, and Testament in the institution of the Sacrament of his supper, to whom Christ gave bread after he had blessed it; so also of Christs sufferings, and of that sacrifice, which for our sins he offered up vpon the cross, there is no want of many witnesses. Iudas himself can tell you, he betrayed him, they which came with Iudas can speak how they took him, the high Priest can say how he was bound, and lead away to Pontius desperate to judge him, desperate can report how he was buffeted, scourged, crwoned with thorns, and at last crucified, simon of Cyrene can witness how the Iewes compelled him to bear his cross, the soldier can affirm how he thrust a spear into his sanctified side, all the lookers on can set forth the spreading of his arms, the nailing of his hands, and of his feet to the cross, their giving him gull and vinegar to drink, and their railing, and reviling him, till he gave up the ghost. What need we any more witnesses?  
It is requisite now that all Christian men before they go to the Lords Table, do consider to what feast thus evidently witnessed, they are invited, that they presume not to come thither, as he did to the marriage feast without his wedding garment. But that wisely discerning the Lords body, they avert, and avocate their minds wholly from bread, which they eat at home, to meditate, and by meditation in faith to feed on the real body of Christ. They must consider, that our flesh, and our blood could never inherit the kingdom of God, and life eternal, but onely by means of the flesh, and blood of Iesus Christ, who is life itself, and liveth in us by faith. He that eateth not this flesh hath no life in him, but he which eateth this flesh, and drinketh this blood liveth in Christ and Christ in him. Therefore saith our Saviour, breaking,& consecrating bread; This is my body, and blessing the cup, This is my blood; because verily,& in truth he giveth to the faithful receivers his body in the bread, and his blood in the wine; but not as meate and drink for the belly, which perisheth, but as food for a Christian soul, enduring to eternal life. Therefore they deal unjustly with us, who charge us, that we esteem slightly of the great mystery of the Eucharist, saying, that wee call it abare and naked sign of the body, and give it not that due, and high esteem, as is meet. For albeit touching his body, and local presence thereof, we aclowledge that he hath left the world, and is gone to his Father, yet we know and confess that in the efficacy, and effectual working of his body and virtue thereof, he is really present with us in power, in mercy, and in grace, who by his holy spirit, by his holy word, and heavenly Sacraments is with us, and abideth in us for remission of our sins to the end of the world.  
And as in receiving our friends letter who dwelleth a thousand miles from us, wee say, and truly say, wee haue spoken with our friend, and understood his mind this day; so this day,& to thee& orlds end, when we receive the blessed Sacrament of the blessed body& blood of Christ, it may be said, we also this day received the body of Christ. We read that Christ did breath into his disciples, and bade them receive the Holy Ghost; 
joh. 20. v. 22.  and Christ at that time truly gave it, and they then truly received it, yet I suppose that no man will think, or say, that the Holy Ghost then was locally included in the breath of the mouth, no, no more then the body is really enclosed in the bread, and yet both were given and that truly, the one by breathing, the other by bread, both of them symbolically, not that the breath given was the Holy Ghost, nor that this bread is the very flesh of Christs body, no, no more then that the oil, wherewith Samuel anointed David, was the spirit of the Lord, the Text saying, that then the spirit of the 
1. Sam. 16. v. 13.  Lord came vpon David. I will not urge here, how by imposition of hands, the Holy Ghost was given to the holy ministry of the Church of Christ, nor how the Holy Ghost came in a great wind, filling the whole house, and in fire and in cloven tongues, working a wonderful work among many of divers Nations in one house. But I am sure that the wind itself, the fire, or tongues seen, was not the Holy Ghost, no more then the bread is the very body, yet the faithful receiver of bread, feedeth on the very body of Christ, as in that wind, fire, and tongues they were all filled with the Holy Ghost: both of them effective by effect effectually. And of this were very many witnesses of many Nations.  
Thus are visible signs given of invisible things, the more to stir up our faith, and to set forth the power, and glory of our gracious God, who in his goodness doth these things to inflame our faith, lest otherwise we might minister the supper of the Lord without the Lord, and seem to feed on Christ, and in consecration but repeat the words without the sense and effect of them, and take but a shadow in stead of a substance, a sign and not the thing signisied, even bare bread and not the body, which was given for vs. But our Communion is not imaginary, or merely figurative, consisting onely of words, but of truth. So as with the bread given, by power of the word of Christ, the very body is received, and the faithful receivers are all made one body with Christ their head, and are all really united to him by faith, as under the form of the bread, the very body of Christ is truly received, and spiritually fed on by faith. Wherefore they, which teach the receiving onely of a bare sign in the holy Sacrament, are no good or lawful witnesses of Christs death, nor of our legacy therein▪ but do as much as lieth in them, quench the heavenly working of Gods holy spirit in that Sacrament, and suffocate the very life of the words of consecration, that the receivers might not take, and taste how sweet the Lord is. Herein Satan hath his snare, who did lie to Adam and Eve in Paradise, saying, Non moriemini, as here he who is the father of lies, laboureth by all means to destroy our faith, that we might not feed on the flesh of Christ and live: for doubtless in the Church he striveth to be as powerful in this, that we might not feed on Christ, and live; as he was in Paradise, that our first Parents should eat the fruit forbidden, and die. But by the power of Gods spirit, which God hath  shed in our hearts, moving, and multiplying our faith, we receive Christ wholly, truly, and bodily by belief, that he is wholly ours, truly ours, and bodily ours, who in his body bare our sins on the three, that we being delivered from sin, might live in righteousness. 
1▪ Pet. cap. 2. v. 24.   
Wherefore by this Communion we beleeue, that we are joined to Christ, and Christ to us, yet not by a fleshly conjunction, as they think, which eat his flesh, and drink his blood after a carnal manner, as they eat other meats: but we knowing that the first Adam was made a living soul, but the second Adam a quickening 
1. Cor. cap. 15.  spirit, do aclowledge, and bear witness, that the posterity of the first Adam liveth by bread, but the regenerate of the second Adam, not by bread only, but by every word, which proceedeth from the mouth of God, specially by this word in the institution of this Sacrament, This is my body: for so are all they, which are of the second Adam, fed, and nourished to eternal life by the word, and by the Sacraments, that by hearing the one, and receiving the other, they might be united to Christ, that as in Adam all die, so in Christ 
1. Thes. cap. 2.  all might be made alive. Therefore St Paul telleth us, that God hath called us by the preaching of his gospel into the participation of the glory of our Lord Iesus Christ. And concerning the blessed Sacrament of the Supper, the same Apostle saith, that the bread which we break, is the Communion of the body of Christ: which Communion in another place he calleth 
Ephes. 5.  a great mystery, as in deed it is a great mystery, by ministration, and receiving of Sacraments to bee joined to Christ, whether it be by baptism, or by taking consecrated bread.  
O● the most wonderful, mystical, and spiritual Communion, and conjunction between Christ, and us: flesh, and blood doth not, nor can conceive it. It is a work of faith, and cannot be comprehended by human reason. It is the work of the holy Spirit, which witnesseth to our spirits the truth thereof: for it is the power of God through the holy spirit, which worketh effectually in our hearts, teaching us, that we are truly joined to Christ, are flesh of his flesh, and bone of his bone, whereby our flesh shall be raised up at the last day, and quickened to eternal life: for where he is, there also we shall, and must be by means of him, who joined himself to us when he took our nature vpon him, and was pleased that likewise we should join ourselves to him by faith, by regeneration, and by the power of the holy Spirit: for this Spirit being the power of the ever living God,& proceeding from the Father, and the son, doth powerfully, and truly unite us to Christ, as the members of the body are united unto the head, whereby we are become one with him. Mysterium loquor magnum, I utter a great mystery: 
Ephes. ●.  for as we die in Adam, descended by generation from him; so we all live in Christ by regeneration in this life, by resurrection after death, and by the holy Spirit, uniting us to him, who is life itself.  
By this Spirit we cry Abba father, and by this spirit we are comforted: for Christ hath prayed to his father to sand to us another comforter, even the spirit of truth, 
joh. 14. joh. 15.  proceeding from the father, which spirit, if it dwelleth in us, shall also quicken our mortal bodies to eternal life, as he raised Iesus from the dead: for as by the ourward preaching of the word, the holy Spirit of God inwardly working, leadeth us into all truth( for Paul 
1. Cor. cap. 3.  may plant, and Apollos water, but God alone giveth increase, as he did in Lydia, opening her heart to hearken 
Act. 16.  to those things, which were spoken by Paul) so in the outward administering of the Sacraments, whether it be of baptism, or the Lords Supper, the Minister reaching forth his hand and giuing signs of things, and shows of truth, the things themselves are truly and indeed received by faith through the operation of the spirit. In baptism the Minister useth outwardly water, but the Spirit baptizeth inwardly with the blood of the immaculate lamb. And all they that are baptized into Christ, 
Gal. 3. 27.  haue put on Christ, and are the sons of God by faith in Iesu Christ. And in the Supper of the Lord, the Minister outwardly reacheth forth to the people bread and wine; but the holy Spirit by his secret power doth truly feed faithful receivers with the very body and blood of Iesus Christ, unto eternal life.  
Now then wee must confess that the working of Gods holy Spirit in the Sacraments sheweth itself powerfully, and effectually, as the Creator of heaven, and earth is most excellent in his holy word and most glorious in all the creatures he made. And by this holy Spirit the omnipotent power of God is manifested to men, in that by baptism we are washed, 
1. Cor. cap. 6. 11.  we are justified,& we are Sanctified in the name of our Lord Iesus Christ, and by the spirit of our God; And that in the Lords Supper, Secundum ineffabilem,& invisibilem gratiam, after an ineffable, and an invisible grace, as Saint Augustine witnesseth. 
Aug in joh. Hom. 5.  Christ Iesus is with us all the dayes of our life; though according to the flesh, which he took of the Virgin Mary, and in which flesh he was born, in which he was apprehended of the Iewes, was nailed to the cross, was taken down from the cross, was wrapped in linen, laid in his grave, and rose again the third day, he is not with us, but sitteth on the right hand of God to the end of the world. Therefore saith Saint Ambrose, 
Ambr lib 10. in luke cap. 24. C●l. 3. v. 1.  Paul did teach where to seek and find Christ, saying, If ye be risen with Christ, seek the things, which are above, where Christ sitteth on the right hand of God: For saith Eusebius Emissenus, Christ therefore consecrated the Sacrament of his body and blood, because he was to carry away his body from us into heaven. Wherefore the Minister of this Sacrament Delivering panem Domini, and vinum Domini▪ the bread of the Lord, and the wine of the Lord, the faithful receiver spiritually feedeth on Panem Dominu●m, even the Lords body, and the Lords blood: Not that the bread is really transmuted into the very body, or wine into the very blood of Christ, but that wee receiving the bread of the Lord, and the wine of the Lord, consecrated to so high and heavenly a Sacrament, of the very body and blood of the Lord, might be sure, by faith to receive the Lord himself, and to feed on him to eternal life. And though concerning his carnal presence, he be in heaven, sitting on the right hand of God in glory, and from thence to come in the clouds to judge both quick and dead; yet secundum ineffabilem& invisibilem gratiam, as is before-sayd, he by his holy Spirit communicateth his flesh to us by faith to feed on the same, in assurance that by his flesh, our flesh is sanctified, and our souls nourished: for in his flesh he wrought righteousness that it might be imputed to vs. he in his flesh subdued sin, that it might be taken from us: he in his flesh sanctified the grave, that wee in our flesh might rise again from death to life: he in his flesh left the world and ascended to his Father, that he might prepare a place for us, that where he in his glorified flesh is, now reigning for ever in the highest places with God, there wee in our flesh, being at the last day raised from the dead, might also be, to live in eternal joy, and glory with him.  
In this godly meditation( the heart and mind being altogether fixed on Christ) all the faithful receivers of bread, and wine are become faithful Witnesses of Christs death, and do truly, really, and indeed,( as is before said,) feed on his body, and on his blood: who though for the space of forty dayes after his resurrection, he conversed with his Apostles, the more to confirm them, whom he sent abroad into the whole world, that by their ministry they, who should be saved, might believe; yet afterward he ascended into 
Act. 3. v. 21.  heaven, there in his body,& real presence to remain,& be contained, till the time of restoring all things: nevertheless though Christs body be now in heaven, yet that heavenly body may, and is become the food of faithful men, feeding on his flesh indeed, by means, of the holy Ghost, working in their hearts, and telling them, that he, who in his body redeemed them, in his body now maketh intercession for them,& by his body in his flesh hath united them to him, to raise their bodies, that they may haue glory, as he himself is glorious.  
Iesus Christ himself, who in all things was like to us( sin onely excepted) he I say for strengthening his natural body, did eat, and drink, as we do to preserve our narurall bodies. And yet we know that he had another meate, of which his Disciples knew not, and of this meate did he every hour eat, and at all times, yea 
joh. 4. v. 32.  even then, when with his Disciples he did eat common food, he did eat the meate they knew not of, namely to do the will of God, who sent him, and to finish his work. And as our Saviour Christ called the doing of Gods will, his meate, and ever in spirit fed on this meate; so let us receiving consecrated bread and wine, called Christs body and his blood, spiritually, and by faith feed on that meate, which the world knoweth not, but they that are set apart,& chosen out of the world, know it; namely the flesh of the Son of man, which except we feed on for comfort, and nourishment to our souls, as we daily feed on bread for nourishing of our bodies, we cannot be saved. Therefore it behoveth that all our studies tend to this one thing, namely to feed on Christ, to bear witness of his death, to eat his flesh, to live in him, and by him, whom wee see not, as Christ himself fed on meate which the Disciples knew not, of which meate 
Luke. 2. v. 49.  he also spake to his mother the blessed Virgin, saying, wote you not, that I must go about my fathers business. And concerning our food, wee may likewise say, our edere is credere, our bibere, vivere, our eating is to beleeue, and our drinking to live in, and by him, and none other. Therefore saith venerable Bede, that 
Bed. lib. 6. in cap. 24 luke.  out of the sides of Christ thrust through with a spear, these Sacraments of blood▪ and water did spring, of which the Church is both born and nourished. Now then who knoweth not, that nourishing is off, and from the same, whereof a thing is born or springeth? And if any child suck not the milk of the mother, it is fed, and nourished by the milk of a stranger, whereby nature is altered; so is it with the true Church. It is both born, and nourished with blood, and water of Christ. And if the child born be now put forth to nursing, to be fed by any other then by Christ and his blood, verily he is not fed by those paps, which should give him suck, but by the paps of a stranger. I speak this concerning that child, and that Church, which feedeth on the remembrance of the blood  shed of their Saints, and Martyrs, as they call them, yea sometimes of sinful men, who haue dyed for treason against their King, and country. And yet at the foot of the gallows some dying for the same offence with them, haue with like hope, and confidence prayed to them being dead, with Suecurrite Sancti, as the thief on the cross prayed to Christ yet alive, with Memento mei, cum veneris in regnum tuum. But as there is no other foundation, that can be laid, then Iesus the Lord, and 
1. Cor. cap. 3. v. 11.  whosoever buildeth on him, his work will remain,& he receive reward, because he raiseth an house of gold, silver, and precious stones, so whosoever buildeth on any other foundation, then that which is laid, his work will perish and he receive loss; for he raiseth an house, but of straw, hay, and stubble. He therefore that will feed on Christ must raise up the building of his regeneration, sanctification, and justification by faith in Christ. And he that will live by Christ, must believe in Christ.  
He that believeth in him, eateth him, and he is fed 
Ambr. lib de iis, qui init. cap. 9.  at full invisibly, who is regenerate by him invisibily: for this bread strengtheneth, and this wine maketh glad the heart of man. Wherefore we may not think, that he, which is ascended, can otherwise be taken, or touched, then by affection, not with the hand but with the heart, not with the eye, but by faith; and as witnesseth St Bernard saying, thou must both touch, and take him, 
Ber. ser. 18. supper Cant.  by thy hand of faith, by thy finger of desire, by the embracing of devotion, and by the eye of thy mind. And therefore howsoever this day the Church of Rome speaketh, and teacheth otherwise, yet the whole Roman Synod with their then Bishop of Rome in an Epistle to the Church at Constantinople, said, as is alleged in the Cannon law, in the second Distinction of Consecration and the chapter In quibus, 38. that in that mystical distribution of spiritual food, we take, and receive the virtue of heavenly food, and become flesh with him, who was made our flesh: for the Eagles fly with spiritual wings to the same body, of which it is said, My flesh is meate indeed, and my blood is drink indeed. Now may every man conclude out of these words, this cannot be any corporal or carnal food, which is thus truly called spiritual food, and a mystical distribution, onely for Eagles to feed on. Wherefore we say with St Ambrose, that with these Sacraments 
Amb. in lib. de iis qui mist. cap. 9.  of bread and wine, Christ feedeth his Church: and by them the substance of each soul is strengthened: for in that Sacrament is Christ, because the body of Christ is there. And therefore, saith he, it is no corporal, but a spiritual food. And if Christ 
Idem in Psal. 108. serm. 18.  be my meate, and Christ be my drink, how shall I die, whose meate is life? And how shall I fall away, which haue in him wholly a living substance? for this meate maketh them which eat it, immortal and incorruptible, who feed on the body of 
Aug. trac. 26. in joh. tom. 9.  Christ, that they might be partakers of eternal life.  
Therefore wee again and again affirm, that infidels, and wicked men, bear not witness with us, nor haue eternal life, but death itself abiding in them, yea, though perhaps for fashion sake, they sometimes once or twice in a year, receive the Sacrament of the body and blood of Christ; yet wanting faith, they neither eat the body of Christ, nor drink his blood; and so consequently haue not eternal life abiding in them. These are those dogges, which receiving onely the bare sign, feed on the crumbs under the table, when the meate vpon the table belongeth onely to the children. I wish all men to take this into due consideration; for verily he cannot eat the body of Christ, which is not of the body of Christ, neither can he be said to eat Christs body, which is not a member of Christs body. And he that is not so, abideth not in Christ, nor Christ in him. 
Aug. tract. 26. in joh.  And doubtless, saith St Augustine, he that abideth not in Christ, doth not feed on the body of Christ, nor drink his blood, though carnally, or visibly he grindeth with his teeth the Sacrament of the body and blood of Christ, but rather eateth and drinketh the Sacrament of so great a thing unto judgement: and this judgement St Paul calleth damnation: for this flesh, 
Cyr. in Levit. Lib. 13.  which onely the faithful feed on, is holy meate, and holy bread for holy men, not common to all, neither can the unworthy eat it: but the faithful receivers are worthy receivers, and they onely are become one with Christ, and Christ with them, not onely in that Christ took their nature vpon him in the flesh, sin onely excepted, but also, because they grow up together with him into one body, till they become strong, and perfect men in Christ. And as the early and latter rain refresheth the earth, so as the plants and trees grow therein bigger, to bring forth more fruit in due season; so they, comforted with the Spirit of Christ, watered with the due of heaven, instructed by the word of God, and nourished by the Sacraments, grow from strength to strength, from virtue to virtue, and from grace to grace, into one body in Christ, as branches grassed into one vine, grow up into one body with that vine.  
It were an absurd thing to say, or think, that because Christ took flesh of the virgin Mary, and became flesh of our flesh, therefore we are ●nited to him, as our arms are knit to our bodies, in the same essence corporally: nay rather let us know, that as in Christ, all the faithful make but one body, and yet are not carnally knit, or united together; so Christ, taking our flesh vpon him, and in the flesh offering up his body on the cross, to reconcile us unto God, hath made all one, in that he is ours, and one with us, even the head of the Church, whereby God hath called us unto the 
1. Cor. 1. 9.  fellowship of his son Christ Iesus our Lord. This fellowship is that holy communion of holy men, whereby Christ is one with them, and they with him, to communicate of his grace, and heavenly benediction, who gave his body, and  shed his blood for them, so as his body and his blood may well be called Christian food. This, some may say, is an high strain, why should we go farther then the words themselves, This is my body? yes I pray, one word more, else you will never bear good witness to him, do this in remembrance of me. For this doing in remembrance of him, sheweth forth his death, and Witnesseth the same till his coming, and is the very food, and life of a Christian man in Iesus Christ. For by so great a mystery of marriage between Christ and his Church, and by coupling them together, life itself cometh down from heaven vpon earth, and by the power of Gods Spirit, working faith in our hearts, the flesh of Christ giveth life to us, that though his bodily presence remain in celestial glory, yet from thence life may be derived, and sent down to believing Christians, as sap, and nouri●hment cometh from the roote to to the branches. And now is Christs flesh made living food for us, and to us, not onely to feed vpon him by faith, wrought in our hearts( as was said) by the operation of his holy Spirit, but also by good works( in the power of the same Spirit directing us) to show forth piety, righteousness, chastity, and all other good gifts of the Holy Ghost, dwelling and abiding in vs. And this is life itself, true, and living life, even a Christian life, so by the Spirit of Christ to be united unto Christ, that being partakers of grace with him here, we might be assured to be partners with him in glory hereafter: which is a great prerogative granted and given to every believing Christian. Christ for him hath been crucified, Christ for him hath  shed his blood, Christ hath reconciled him to God his Father, hath taken away all his sins, hath nailed thē to his cross, butted them in his grave, and purchased for him eternal redemption. Tell me now, is not this good meate to eat? Is not the remembrance of this better then bread, or any carnal and corporal food? The just man liveth by faith, else what preferment, or profit hath the just before the vnjust? verily without this food, and without this life, little every way. Therefore unto him onely, not onely the credit in trust, but the benefit in truth of Christs sufferings, and of the blessed Sacrament of Christs Supper is committed. And though some( sticking to, and vpon the bare letter,) do not beleeue the working of Gods holy Spirit by faith in Christian hearts; yet shall not, nor can their unbelief make the faith, which God giveth to his elect, to be of none effect: yea rather, Let God he true, 
Rom. 3. 4.  and every man a liar, as it is written, that thou mayst be justified in thy word, and overcome when thou art judged.  
Here then let us in all temptations and afflictions, haue recourse to the prerogative of a true Christian, I say in time of tentation, when the thing that wee would do, wee do not, and when the thing wee should not do, wee do. And when for this our conscience is so troubled, that in sorrow of soul we cry out, Miserable men that wee are, who shall deliver 
Rom. 7.  us from the body of sin? In this case, I say, when we demand who shall deliver us? let us with the blessed Apostle, haue recourse to a Christians prerogative with this ready answer, Wee thank God through Iesus Christ. So likewise in time of affliction, whether it be of body, or soul, never so grievous, never so painful, dolorous, and full of vexation; let us in this case, as in the other, resort to a Christians prerogative, saying, Why art thou so heavy, o my soul? and why art thou so disquieted within me? And let us answer ourselves with this ready answer, O put thy trust in God, and still give him thankes, who 
Psal. 42. ult.  is the help of thy countenance, and thy God. In these things wee are more then conquerors through him who loved us: For we know that all things work together for the best unto them that love God. And 
Rom. 8. 32.  if God be with us, who can be against us? Seing God spared not his own son, but gave him for us all to death, how also shall he not with him give us all things?   

Proved.  
WEE come now to the Proving of this last Will and Testament of Iesus Christ. For his death is past, and Testaments take authority, and are confirmed, when men are dead, being 
Heb. 9. 17.  of no force as long as he that made them is alive. But now Christ died, and was once offered to take away sins, that by 
Heb. 10. 19. 20.  the blood of Iesus▪ we might be bold to enter into the holy Place, by the new and living way, which he hath prepared for us, through the vail of his flesh.  
In Proving this Will, there hath been much altercation in the Church, touching the literal or spiritual understanding of these words: This is my Body. But for better satisfaction, as I haue at large in this my whole Discourse laid open the truth and true meaning of the words, so will I now conclude this Treatise with a true narration, not onely of the judgement of the Apostles, who better then others knew the mind of their Master herein, but also by the construction of the words in the primitive Church, and afterwards, by the Ancient Fathers, Reverend godly Bishops, and worthiest Doctors. Which done, I hope none will gainsay, but confess, that the last Will and Testament of Iesus our Saviour, is sufficiently Proved in the prerogative of the true Church of Christ, howsoever the Church of Rome, for their worldly profitable respects in their Sacrifice of the mass, maintain the contrary.  
But first, because every Testator best knoweth his own meaning in any mystical words of his own Testamentary Will, let us gather from the words of Christ himself, what construction of them best agreeth with his own meaning, and with Christian Faith.  
Now if any will ask me, how I know Christs meaning, otherwise then by his own words, I will, and must answer, that his word sheweth me his meaning. For we must consider of bread after consecration, as of wine after consecration. But our Saviour after consecration, called the consecrated wine by the name of Wine, and not of his blood; saying, I shall 
Mat. 26. 29.  not henceforth drink of the fruit of the vine, until I drink it with you new in my Fathers kingdom. Therefore by the words of Christ himself it may be concluded, that bread after consecration, remaineth in it's substance Bread, as the wine in substance remaineth wine: especially seeing our Saviour, the best expounder of himself, in the 6. of S t John, calleth himself, the 
joh. 6. 33.  Bread of God, which came down from heaven, and giveth life unto the world: Our Saviour in no other sense calling himself Bread, then Bread in the Sacrament is called the Body: Neither is the bread in the Sacrament in any other sense to be called Christs body, the Christ himself without the Sacrament, called himself Bread. His words are true, for he is truth itself,& both in the Sacrament and without the Sacrament, wee must beleeue his word, if wee will haue everlasting life: For he onely is the bread of life, of which if any man eat he shall live for ever. This bread saith our Saviour, is my flesh, for my flesh is meate indeed, and my 
Vers. 55. 56.  blood is drink indeed; he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. The Disciples thought these sayings hard, therefore our Saviour when they murmured and were offended,  told them, that the words which he spake unto them were Spirit and life.  
Wherefore for proving of this Will, touching the words themselves, This is my Body. I demand here what was it which Christ took? It is answered, Bread. Then I reason thus: what he took, that he consecrated; what he consecrated that he broke; and what he broke that he gave. But he took bread, consecrated it, broke it, and gave it to his Disciples: wherefore this( It) which he took, which he consecrated, broke, and gave, was not his very natural body, but Bread. And so the inference cannot be denied, but that he gave Bread.  
But the Romanists say, Christ gave thankes, and consecrated the bread, and then it became his body. But this maketh nothing against that which I still affirm, and that truly, that though the bread was by Christ consecrated, from his common use, to a mystical, spiritual, and heavenly Bread, yet was it bread still, and that after consecration. For he took bread, and when he had given thankes he broke it, and gave it. So that, what he took before consecration, that after consecration he broke, and that he gave: else the Scripture is not true, he took bread, and when he had given thankes, he broke it, and gave it. But let men urge against the truth a little farther, let them say, Christ called it his Body, and said, This is my Body. For my part, I verily beleeue it, but in that sense and signification, as Christ meant it, whose meaning concerning Bread is plainly expressed, as is before shewed in the fruit of the Vine.  
As therefore it may be truly said, that the first and old Testament of the Law, was not the very substance, but only a shadow of those things, which were promised to our Forefathers, and afterwards in fullness of time truly and indeed exhibited in Christ; so that in the New Testament, the Bread which Christ took, which he broke, and which he gave, was not the very substance of the body of Christ; but onely a substantial and real signification of Christs body. The first Testament was by the blessed Apostle S. Paul called a Shadow, the second, by the Fathers of the Church( as by and by shall be sufficiently proved) called a Signification. But neither of them was the thing itself, which was either shadowed to our Forefathers for expectation of that, which was to come; or signified to us, for remembrance of that which is now past; the offering of Christs body, and the shedding of his most precious blood being the thing itself, shadowed to them in their Sacrifices, and signified to us for a memorial to the worlds end in this Sacrament.  
But let us proceed and see, in what sense the Holy Apostles took these words, This is my Body: I think them meetest for this proof, because they best knew the mind of their Master, and because of them Christ said, To you it is given to understand the mysteries of the 
Luke. 8. 10.  kingdom of God. Let us therefore observe, what S. Luke saith: who( albeit he be not reckoned among the Apostles, yet) was one of the four Evangelists, and maketh 
Luke. 22. 17.  the point plain by the cup saying, he also( meaning Christ) took the cup, and gave it to his Disciples to be divided among them. Whosoever now will strictly tie himself to the letter for the bread, let him in like manner tie himself, his understanding, and faith, as strictly to the letter for the cup to be divided. But who is so senseless to think that the cup was to be divided. This could not be done without breaking it in pieces, as the bread was first broken, divided, and then given. But to this they reply, that by the( Cup) S. Luke meant the wine, and by wine, Christs blood. So I answer, and affirm, that in like manner Christ by( bread) meant his Body, not by transubstantiation in either, but by signification in both.  
The blessed Apostle S. Paul is also plain in this point, who speaking of bread, after consecration, saith, The bread which we break is it not the Communion of the body 
1. Cor. 10. 16.  of Christ? Here the Apostle doth not onely call consecrated bread, Bread; but also in the same manner, and with the like phrase of speech calleth that bread, the Communion of the body of Christ, as Christ himself called the bread his Body, now who knoweth not, that bread is not the communion of the body of Christ? how then is it called the communion of his body, but by the self same phrase of speech, as consecrated bread is called the Body? But indeed not the Bread, but wee, which receive it, are the communion of the body of Christ. Let us then consider the manner of this speech, This is my body; and This cup is the New Testament in my blood; and The bread is the Communion of the body of Christ. Let us, I say consider the manner of the speech by weighing the matter itself, signified, and intended to be signified thereby; and wee shall find and must confess, that these phrases of speech are not simply and properly spoken, but semblably, significatively,& by similitude, in such manner as in this Discourse is often alleged, specially in the 1. chap. of this Treatise.  
Let us therefore here go forward to the proving of Christs Will, by the true meaning of these words, Hoc est corpus meum. Eusebius maketh mention of one Dionysius Areopagita,( of whom St Luke speaketh in the 17 cap of 
Lib. 3. cap. 4.& lib. 4. cap. 23.  the Acts, and whom Eusebius affirmeth to be the first created Bishop of Athens) that he expounding the doctrine of Divine mysteries, called it, the Reverend tradition of sacred signs, because in mysteries are things sensible, and things intelligible. In the sensible and visible, the invisible and intelligible are signified: and in human and external signs, things divine are understood. In material figures, the majesty of things spiritual, and in those things which are familiar and common to us, high and supersubstantial things are exhibited and given unto vs. Therefore he biddeth us to consider and to contemplate in our mindes, that by the venerable signs and Sacraments set vpon the Lords Table, Christ himself is signified, and Christ himself is received. Now then say I, if Christ be received only, as he is signified, then it must needs follow, that he is not after a fleshly manner received, but spiritually, by faith, the Sacrament leading us to lay hold on that, it signifieth.  
In respect whereof, saith Ignatius( not Ignatius the 
In epist. 6. ad Philadelph.  Father of Iesuites, but Ignatius a disciple of the Apostles, and Bishop of Antioch) There is but one flesh of our Lord Iesus, and one blood which was  shed for us, and so is there but one bread broken for all, and one cup of the whole Church. I pray you then, saith he, stick ye to one faith, one preaching of the word, and one giving of thanks. For therefore the holy Scripture calleth 
1. Cor. 10. 16.  the cup in the Sacrament, the cup of Blessing, that is of, Thanksgiving. whereupon that holy Banquet was called Eucharist, that is, Thanksgiving, because as often as we eat this bread, and drink this cup, 
1. Cor. 11. 26.  wee with giving of thankes call to mind the death of Christ,& show forth the same in remembrance of him. And this is the Sacrifice, which then we offer, as Clemens Alexandrinus( an ancient writer in the primitive 
Stromat. 7.  Church, full of piety and learning) saith, who calleth our prayers and Thanksgiving, our Sacrifice; and the Alter whereon this Sacrifice is laid, our holy mind& heavenly meditation. This holy man did writ about 200 yeares after Christ, denying that Christians offered any other Sacrifice to god, then glorifying of god, by Sacrificing themselves to him, who was truly on the cross Sacrificed for them.  
About this time lived Tertullian, who acknowledged Sacrifice to be offered up for the health and long life of the Emperour, even Sacrifice to his god and our god: 
Ad Scapulam.  yet, saith he, such Sacrifice, as God hath commanded 
Contra Iudeos.  by pure prayer. This Sacrifice is the Sacrifice of praise and thanksgiving, from a troubled and contrite heart: This Sacrifice is not terrene but heavenly. And therefore, saith he, Christ called Bread his body; but by that bread, and by that calling, he represented and signified 
Adversus Maer. lib. 4.  his body: for he took bread and distributed it to his Disciples, and made it his body, by saying, This is my body; that is, saith he, Figura corpor is mei, a figure or token of my body. For that word which became flesh to feed us to eternal life, must be desired with appetite, eaten and devoured, by hearing him preached, 
De resurrect. carnis.  chewed with our understanding, and digested by faith. And albeit it be alleged out of Optatus( a godly and learned Bishop) that the Altar is the very seat of the body and blood of Christ: And that St Austine l. 3. de Trin. said, that the fruit of the earth consecrated by prayer is called the body of Christ, yet we know that there is a natural and sacramental body; not that Christ may be said to haue two bodies, but that the sacramental representeth the natural: and that the sacramental& Sanctified bread is in mystery, the body of Christ, not in the true and natural substance of the body really existing, but as Lumbardus himself confesseth: The 
Lib 4. Distinct. 10.  bread is called the body of Christ, because the Sacrament of the body is called the body. And as Bonaventure also acknowledgeth, that in St Austines words, above alleged, there lieth a figure, by which, the sign is put for the thing signified.  
And therefore, as I haue formerly observed, St Cyprian 
D●vnct. chrism. Sect. 7. De carne. Dom. Sect. 18.  Bishop of Carthage,( who lived about 240 yeares after Christ) saith, that significations of things signified are name ijsdem vocabulis, with the same words, and so we become united to Christ, being made his body, both by the Sacrament and by that it signifieth: for which we whet not our teeth but prepare our faith, breaking and dividing holy bread.  
And St Origen, whom St jerome for his authority, styleth, Magistrum Ecclesiarum, the Master or governor of Churches, doth not dissent in opinion touching this point, calling the material and visible bread, a typical and symbolical body, distinguished and differing from the word incarnate, which is the bread of life, not only in the thing itself, but in the manner of eating it. And therefore, saith he, The bread, which is called the 
In Math 15.  bread of the Lord, sanctified, or consecrated by the word and prayer, in his own nature doth not sanctify the receiver: for otherwise, he that eateth and drinketh 
Hom. 16. lib. in. number.  unworthily should also be sanctified. But we are said to drink his blood, not only in the rite and use of Sacraments, but also when we hear his word, wherein our very life consisteth, as Christ himself saith; The words which I haue spoken to you are spirit and life, joh. 6. 63. There is in the new Testament as in the old, a killing letter; and if according to the letter we understand that saying, Except ye eat of the flesh of the son of man, you haue no life abiding in you, verily that letter killeth. 
Hom. 7 in Levit.  Therefore in understanding these things, stick not so much on flesh and blood, but learn rather to know, what is the blood of life of that word, wherein it is said, This is my blood which is  shed for you. 
Hom. 9. in Levit.   
Of this blood of life, which is the meaning and very marrow of the word, speaketh Eusebius Caesariensis,( who lived about 300 yeares after Christ) saying, that 
Lib. 1. de demonst. evangel. cap. 6.  in the Sacrament of the Supper, there is a daily celebrating of the remembrance of the body and blood of Christ. Which celebration and remembrance he in many places calleth, a Sacrifice without blood; not meaning the vnblouddy Sacrifice of the very body of 
Lib. 1. de demonst. evangel.  Christ in the mass, imagining it to be daily offered up by the Priests; but the vnbloody Sacrifice of praise and thanksgiving for that body which was once offered,& that blood which was once  shed, to pay the ransom for all our sins. And therefore he saith, we erect an altar to god of unbloody and reasonable Sacrifice, according to the new mysteries and institution of the new Testament, giving thanks to god for our salvation, and remembering that great Sacrifice, according to the things which were given us by Christ. Now we know that the things which Christ gave us, were in appearance, only bread and wine, but in truth, his own body also to die, and his blood to be  shed for vs. Not that, that bread was turned into his very body, or the wine into his blood; but that the bread and wine consecrated to a divine use, might bring to our remembrance, what our Saviour Christ had done for us, that believing in him, we might be saved; and for such salvation, so dearly purchased by his own body and blood, yield all possible praise and thankes to god.  
Therefore S t Basil, surnamed the Great,( who lived about 370 yeares after Christ) demanding what good these words did bring unto the Church, Hoc est corpus 
Lib. de Bap.  meum, answereth, that eating and drinking the Sacraments of bread and wine, we are, and ever should bee mindful of him, who died, and rose again. And in another place he answereth the same demand, saying, it belongeth to them which eat the bread, and drink the cup of the Lord, to keep a perpetual memory of him, who died and rose again for us:& for this cause, 
In mora lib.  saith he, the bread of thanksgiving,& the cup of blessing are shewed to us in the holy Communion. And great 
Lib. de Spir. Sancto. cap 27.  reason is it by consecrated bread& wine to continue this memorial; because, as Hilarius( a holy Bishop, living about 350 yeares after Christ) telleth us, that as truly as Christ took flesh of our flesh, so surely are we made one 
Lib. 8. de Trin.  with him, receiving the flesh of his body sub mysterio under a mystery. The mystery can be no other, but that mystery, which is spoken of before by Eusebius, in the Sacrament of the supper, which he calleth, a new Mystery. Now we know that mysteries are not to be taken in common sense, according to the letter, for then the 
In Psal. 89.  words do not import a mystery. Therefore S. Austine said in the person of Christ, speaking of the supper Mysterium 
Hom. 11. in ●. cap. 5. Ma●.  vobis commendo, I commend a mystery unto you. understand it spiritually,& it giveth life: for as S. Chrysostome speaketh, in the things sanctified is not the true& 
Hom. 38. in Mat.  real body of Christ, but a mystery of his body is contained in thē. Therefore when heretics object,& say, how doth it appear that Christ was sacrificed, with many other words against us, we sow up their mouths, with showing these mysteries. Now then saith Eusebius Emissenus, It was necessary that Christ in his last supper should consecrate a Sacrament of his body, and of his blood, that he might evermore be worshipped in that mystery, who was once offered up for redemption of all in his body.  
But I make too much hast from S. Basil, to make so long and wide a step to S. Chrysostome. I will therefore with more leisure proceed with the rest. Now therefore returning a little, I here produce S. jerome, who lived about the year of our Lord 370. and was a good Father and great furtherer of the Church of Christ; He telleth us that heretics offer up many sacrifices, 
In Hoseam. lib. 2. cap. 8.  and eat of the flesh of them, but do leave the sacrifice of Christ and eat not his flesh, which is the food only of the faithful. Wherefore, saith he, when thou comest to the holy Altar, to be filled with heavenly 
Hom. de cor.& sang. Christs.  food, touch the holy body and blood of thy God, with thy mind, take it with the hand of thy heart, and receive it with a secret and inward swallow: For as he saith in another place, Thou O Christ art the food of 
In 1. Cor. cap. 11.  the soul, not of the body, thou makest fat faith, not fat bellies. And therefore hath our Saviour given us a Sacrament, 
In Psal. 86.  that by it we might evermore remember him, who dyed for us: for Christ is daily crucified to us, 
L●ad. Damos.  who is daily sacrificed to vs. Now it cannot, nor may it be understood, that Christ in his body is daily really crucified, but only that his crucifying is daily by this Sacrament remembered. And so is he daily sacrificed, as he is daily crucified, and daily crucified for us, as he is daily remembered by vs. Remembrance then being of the mind, and not of the mouth, wee say with the same Saint jerome, that our Saviour after 
In Mat. 26. cap.  he had fulfiled the typical passeover, and had eaten of the flesh of the paschal lamb with his Apostles, took bread, and passeth now to the true Sacrament of the true paschal lamb, that as Melchisedechs prefiguration of him, was in bread and wine: so he himself might likewise in bread and wine, represent to us the truth of his body and of his blood. This truth no man can attain to, who loveth pleasure more then God, 
In Esa. cap. 66.  because he cannot enter into the Mystery of truth, who being wholly both in body& spirit, feedeth not on the flesh of Iesus, nor drinketh his blood.  
Therefore S. Ambrose( who was consecrated Bishop 
Deijs qui mist. Init. cap. 3.  about the year 378) speaking of baptism, saith, dost thou see water, and doubtest of the mystery? What is water without the cross of Christ? Even the common element of water without any effect of a Sacrament. And again, there is no effect nor mystery, without the water of regeneration. Beleeue then, that this water is not without this working through the Holy Spirit. And so that bread, which before benediction by the heavenly word, is name but bread, is after 
Cap. 9.  consecration called the body, and the wine is called the blood; because by those Sacraments Christ feedeth and nourisheth his Church, and by them the soul is strengthened. For that bread which came down from heaven doth minister substance of eternal life, that whosoever eateth thereof might live for ever. This holy Father speaketh excellently of the distinguishing between work& working. In baptism, saith he, water is the work, but working is of the Holy Ghost. And wee may 
De Sac. lib. ●. cap. 5.  well infer, if this be so in water, why then is it not so in consecrated bread● For the mystery in both is alike: For in both we receive the Sacrament of the cross of Christ, washing& redeeming us by his blood.  
This S. Ambrose maketh an excellent speech in form of a prayer unto Christ the bread of life; explaining therein the purpose of the Sacrament of the supper,( which prayer I think meet here to set down) saying, Sweetest bread, heal the palate of my heart, that 
In Orat. praepar▪ ●d sand. mist. cel.  I may taste the sweetness of thy love, heal me from all diseases, that I may love no beauty but thee; whitest bread, having in thee all delight and all sweetness of taste, which dost ever refresh, let my heart eat thee, and the bowels of my soul be replenished with the sweetness of thy taste: the Angel eateth thee with full mouth, man being a stranger eateth thee in his small measure, that refreshed in his journey he might not faint by the way. O holy Bread! bread of life, pure bread, which camest down from heaven, and gavest life to the world, come into my heart, and make me clear from all uncleanness of flesh, and of spirit; enter into my soul, sanctify me both within and without; that I being defended both▪ without and within by thee, I may in the right way come to thy kingdom, where not in mysteries( as at this time is done) but face to face, we shall see thee. I could here at large dilate vpon those words, that in this St Ambrose doth not adore sacramental bread, which in the perclose of his speech he calleth but a mystery; nor intendeth any thing for his mouth, but all for his mind& faith; nor here commendeth to us the Doctrine of Transubstantiation: but I should then insist too long vpon this point, knowing that I could allege many more places of this holy Father, making against the carnal eating of Christ, and against the Doctrine of Transubstantiation; as in that place, where he saith, as we haue the similitude of Christs death in baptism, so also we take the similitude of Christs body& 
Lib. 4. cap. 4▪ de Sacr.  blood in a mystery. Do wee not know that the similitude of Christs death in baptism is for us to die to sin? And know we not that by taking bread and wine, wee receive the similitude of Christ his body& blood? that as the one is broken, so the other is given, and as wine is powred out, so Christ his blood was  shed for us?  
But I proceed calling other doctors,& Ancient Fathers, as well as those already recited, for further proof of Christs last Will and Testament. S. Austine( who lived in the time of St Ambrose) is very plentiful and sensibly perspicuous▪ first in the true exposition& meaning of these words, Hoc est corpus meum. Secondly, in the sacramental and spiritual feeding on Christ: Thirdly in the manner of his presence in the Sacrament: And lastly, in the Sacrifice there offered. It would require a whole volume to recite all he saith: Touching these 4 heads, I will with a few of his holy,& heavenly sentences, satisfy myself, and so, I hope, satisfy the Reader. And first touching exposition of the words, Hoc est corpus meum. Sacraments, saith he, haue a 
Epist. 32.  certain similitude with the things themselves, whereof they be Sacraments, otherwise they were no Sacraments: and because of such similitude, Sacraments are called by the name of the things, whereof they be Sacraments. What can be spoken more plainly? Bread is a Sacrament of the body, wine a Sacrament of the blood of Christ. Therefore for the similitudes sake, here mentioned by St Austine, and before spoken of by St Ambrose, the bread, and wine, are called by the name of the body and blood of Christ. Before Christs coming 
Contra Faust. Manichaeum. Cap. 21.  in the flesh, the offering up of his flesh and blood, was promised in the Sacrifices of the Law; the truth whereof was performed in his Passion. But now after Christs ascension the memorial thereof is celebrated in this Sacrament. Therefore because signs of things, are one thing in their existence, and another thing in their signification; they are considered, not what they are in themselves, but what they set forth to vs. John the Baptist, saw the Holy Ghost in likeness of a 
Lib. 5. cont. Maximil. c. 22.  dove descending, and lightning vpon Iesus, when after his baptism he came out of the water. The Holy Ghost is God, God is invisible, yet he saw him; but he saw him in the similitude of a dove, which may bee seen. So is it in the Sacrament of the supper: we receive Christ, namely in mental understanding, where the bread is a sign of the body of Christ, as the dove was a sign of the Holy Ghost. This dove was not the very Holy Ghost, the third person in Trinity, neither is the sacramental bread the very real body of Christ, the second person in Trinity. But both the dove, and the bread, do signify that truth, which we believe▪ namely, that the Holy Ghost truly descended vpon Christ at his baptism,& that the body of Christ is in the Sacrament truly received of all that believe in him.  
Now therefore we must a little examine, how Christ in the Sacrament of bread is spiritually eaten, for that is the second point I observed in these 4 heads. Therefore saith St Austine; why preparest thou thy teeth, and 
In John. Tract▪ 15.  thy belly, beleeue and thou hast eaten. We receive visible bread, but the Sacrament is one thing, and the virtue of the Sacrament is another. Therefore, saith he, look vpon the bread of heaven, and spiritually eat it. The israelites did eat the same flesh, as we eat: 
Ibid. tract. 26.  theirs and ours differ in the signs, but in signification are the same. He that eateth inwardly, not he that eateth outwardly; he which eateth in his heart, not he which grindeth with his teeth, hath life, for he feedeth on that which pertaineth to the virtue of the Sacrament. Did not our Lord Iesus Christ take flesh of the Virgin? was not he in his body crucified, dead& butted? did not he in the same body rise again,& ascend into heaven?& doth not he in the same body wherein he ascended, fit on the right hand of god, until he come 
Serm. de infant▪& popul.  from thence to judge both the quick and the dead? How then is bread become his body; and how is the cup become his blood? St Austine answereth these questions thus. These are Sacraments or mysteries, in which one thing is seen, and another understood; that which is seen is a bodily show, that which is understood is a spiritual fruit. This fruit is the body of Christ,& his blood: eat this body,& eat life; drink this blood, and drink life. For the body and blood of Christ is life to all, if that which is taken visibly in the Sacrament, be in the truth itself spiritually eaten, and 
De verb. Apost. Serm. 2.  spiriturlly drunken, as we haue heard the Lord himself speak: It is the Spirit which quickeneth, and the words which I haue spoken to you are spirit, and life. When we shall begin to eat that immortal meate, we are nourished, and 
De verbis Dom. in luke. Ser. 64.  the meate is not diminished. Our eye is cherished with the light,& yet we diminish not the light, which feedeth the eyes of many. And if god hath given this to the light for eyes of flesh, what is he himself, who is the light of the eyes of the mind. And if thou wilt prepare thy belly for an excellent dinner,& for meate well commended, prepare thy mind now, when god is commended to thee.  
Thirdly, touching the manner of Christ his presence in the Sacrament, the same St Austine saith, that concerning the human body, the Lord is in heaven to the worlds end, and yet the Lord, who is truth itself, is also with vs. For, saith he, the body of the Lord, in which he rose again, must of necessity be in one place, 
Tract. 30. in joh.  but his truth is diffused,& spread abroad every where. The Church had Christ in his personal presence but a little while, but now the Church taketh hold on him by faith, whom it seeth not with the eye. So then, by the virtue and signification of the Sacrament, by grace and by the Holy Spirit, he is daily with us, specially in preaching of the Word, and administering of the holy Sacraments: but not in them, nor in one of them, in that form and substance of flesh, wherein he ascended into heaven: For in such sense, wee cannot say, lo here, or lo there. But take heed concerning his presence, 
Epist. 57.  which in his God-head is every where, lest in Christs divinity, wee destroy and take away his Humanity. Christ Iesus, God and Man, is one Person, who is every where, in that he is God, but in heaven as he is Man. Mysterium vestrum in mensa positum est: It is not the 
Serm. ad Infant.  Lord himself in his personal presence, but it is a Mystery for you, that is set vpon the Lords Table. Therefore 
Lib. 33. contra Faust. Man. c. 8.  let men come to Iesus, not in the flesh, but in the spirit; not by the presence of a body, but in the power of faith: for it is not of the visible Sacrament, but of the signification and virtue thereof, that wee haue life abiding in us, who feed on the bread of life, which bread came down from heaven, which bread is Christ. If the body of Christ were in person and in 
Tract. 26. i● job.  flesh really present in the Sacrament, after a gross and carnal construction, then many absurdities must needs be admitted against the Articles of our faith, against the nature of human flesh, and against the hope and faith of godly Christian men: All which I shall in this Discourse speak of at large. Now if the words of consecration do so transubstantiate bread and wine, as some imagine, then it is not the faith of the receiver, but the words of consecration, which make the bread, the body; and the wine, the blood of Christ. And if the words actually and really haue such force, then as well Iudas, as the rest of the Apostles; the unfaithful, as the faithful feed on Christ, which is impossible; for, whosoever eateth his flesh, hath eternal life abiding in him. Therefore, 
Tract. 26. in joh.  saith St Austine, This flesh and meate, make them, who take it, immortal and incorruptible: But we know, that at the Lords table, some receive to life, and some to death: for it cannot be, that he who abideth not in Christ, should eat the flesh of Christ, or drink his blood spiritually, but rather he eateth and drinketh the 
Ibid.  Sacrament of so great and excellent a thing, as is the body of Christ, to his own damnation, though carnally and visibly he grind with his teeth the said Sacrament. For he that abideth not in Christ, nor Christ in 
Lib. 21. de cultu Dei. cap. 25.  him, let not him say, that be eateth Christs body, or drinketh his blood. Now there is no way to abide in Christ, but by faith, and if the faithful take this Sacrament, they with it receive Christ, as the woman by touching but the hem of Christs garment, was made whole by the virtue which proceeded from Christ.  
I could here allege sundry authorities, from many other Fathers of the Church, to this point: but I pass to the sacrifice offered in this Sacrament, which is the 
Lib. de fide ad Petr. Diaconum, cap. 19.  4th thing proposed by me out St Austine, who saith, maintain strongly without doubting, that the Word, even the son of God became flesh, and offered himself, a sweet sacrifice for us; to whom, with the Father, and the Holy Ghost, were sacrifices of the old Law, offered by Patriarkes, Prophets, and Priestes; and to whom now, that is, in the time of the New Testament, with the Father, and the Holy Ghost, the catholic Church throughout the world, ceaseth not to offer the sacrifice of bread and wine, in faith and charity. In those carnal sacrifices of our forefathers, there was a prefiguration of the flesh of Christ, which Christ should offer for sins, without sin; and of his blood, which Christ should  shed for remission of our sins. But in this sacrifice, there is thanksgiving and commemoration of the flesh of Christ, which he offered for us; and of his blood, which he  shed for vs. And in 
In Euch. all Laur. cap. 62.  that one, and singular sacrifice, wherein our mediator was once sacrificed, heaven is in league with earth, and earth hath peace with heaven. he therefore was once sacrificed in himself, and nevertheless in the Sacrament, not onely in the solemnity at Easter, but every day is he sacrificed. Neither doth he lie, who being 
Ad Lauren. cap. 22.  asked, doth answer, that he is sacrificed. This last sentence sheweth; First, that Christ was once sacrificed in himself, that is, in his own body. Therefore, say I, the sacrifice in the Eucharist is not a proper, real, and true sacrifice, in the true nature of a sacrifice, whether it be in blood or without blood. Secondly, in the Sacrament Christ is every day sacrificed. Therefore if he be sacrificed every day, onely in a Sacrament, he is not sacrificed every day in his own body. Thirdly, he is sacrificed after a certain manner, and by a similitude: therefore not truly, properly, and really. Wherefore I conclude this point with St Austine, saying, That, which of men is called a sacrifice, is Signum 
Lib. 10. de Civit. Dei cap. 5.  veri sacrificij, a sign of the true sacrifice. And so secundum quendam modum, saith the same St Austine, after 
Ep. 23. ad Boni●. epis.  a certain manner, the Sacrament of the body, is the body, and the Sacrament of the blood is the blood, namely by way of similitude.  
Next St Austine, I produce that most eloquent, and golden-mouthed graecian Doctor, St Chrysostome; who writing of this sacramental bread, calleth it Eucharistia, 
In. Mat. Homil. 26.  Because, saith he, it is a remembrance of benefits, and a perpetual action of giving God thankes for them. God proposed certain festival dayes to the Iewes yearly for remembrance of all his blessings vpon them; But unto us, saith he, almost every day, Per haec Mysteria, by these mysteries. Therefore let every one go to receive with great faith: but to go with faith, is not onely to receive the body proposed, but to receive it with a pure heart, as if one went to Christ to receive Christ: remembering that that Supper is now celebrated, at which Christ himself sate with his Apostles: for there is no difference between that Supper, and our Communion. That Supper 
Hom. in Mat. 51.  was instituted by Christ, our Communion is not of, or from man: Christ himself is author both of this and of that. think not therefore when thou receivest, that the Priest, but that Christ doth put forth his hand to thee; and that in sanctified Bread and Wine, Non 
Hom. 11. in Mat.  est verum corpus Christi, the true body of Christ is not, but in them, Mysterium corporis Christi continetur the Mystery of the body of Christ is contained. Sensible things are seen with the eye, but Mysteries with intelligence. Sensible things are taken with the hand, but Mysteries with the heart: Sensible things with the body, but Mysteries with the soul, and by faith, for the spirit quickeneth. Therefore the words of Christ,( Hoc est corpus meum) are to be heard according to the spirit; and Sacraments are to be considered with inward eyes, that is, saith he, spiritualiter, spiritually. Now 
Hom. 46. in job.  then, when thou hearest it said, This is my body, consider 
De Euch. Hom. 21.  what thou takest into thy hand, when thou dost communicate; and what that bread doth signify, even the body of Christ. But do they which eat the bread, feed on the body? yes verily. Quoniam non solum hoc 
Hom. 60.  datur, quod videtur, said etiam illud quod intelligitur: Because not that onely is given, which is seen, but that also which is understood: which St Chrysostome calleth, secretum Mysterium, a secret Mystery, and Mysterium 
Hom. de Prod. Iud.  veritatis, the mystery of truth. The words of this Mystery are uttered by the mouth of the consecrating Priest, but the bread and wine are consecrated by the grace and power of the Deity. This sacrifice therefore 
Ibid.  is spiritual, where Christ is both the sacrificer, and the sacrifice, where he himself is offered that maketh the offering, and whose Altar is the cross. Besides this there is no other sacrifice▪ this one, and onely this 
In Epist. ad Heb. Hom. 13.  purgeth us from all our sins. Therefore, saith he, this mystical bread, is counted worthy of the name of 
Ad Caesar. M●nachum.  the body of Christ, albeit, the substance of the bread remain still in itself.  
Infinite are the Authorities alleged by all the Reverend Fathers of the Church to this purpose. I may not allege all that for this proof is written. I proceed 
In joh. lib. 3. cap. 34.  therefore to St Cyril, Bishop of Alexandria, a man of excellent wit, and exquisite judgement,( who lived about 416 yeares after Christ,) who writing of this subject, saith, That the onely begotten true son of God, is bread quickening all things; but in this sense, saith he, that as terrestrial bread doth sustain the weakness of our flesh, so Christ by his Holy Spirit, quickeneth our spirits. And of this quickening, St Cyril giveth a reason, namely, because the body of Christ is ineffably joined to the son of God, who quickeneth and giveth life to all things. For the Word, which is life itself, and the flesh of our Saviour, being met together, and joined in one person, who is Christ, must of necessity haue his effect in life. Therefore when wee 
Lib. 4. cap. 14.  eat this flesh, wee haue life in him, being joined to him. If any ask, how shall I eat that flesh? St Cyril 
Cap. 16.  answereth, Per benedictionem mysterij ipsum Filium Dei suscipimus: Wee receive the very son of God in, and by the blessed mystery. But how in that blessed mystery do wee feed on his body? Christ, saith this holy 
Ibid. cap. 26.& lib. 9. cap. 47.  Father, ingreditur in nos per fidem, entereth into us by faith, and dwelleth in us by his holy Spirit. For he 
Lib. 3. cap. 24.  that hath the holy Spirit of Christ in him, hath also Christ himself in him, because Christ and his Holy Spirit are never separated. So then, whosoever eateth 
Cap. 17.  the flesh and drinketh the blood of Christ, he is joined to Christ, and Christ to him, that he is found in Christ. But this eating is in faith, and in obedience. And whosoever 
Lib. 4. in. L●vit.  in this wise cometh to Iesus, hath touched the flesh of the sacrifice, and he himself is sanctified. But now, saith he, if according to the letter, thou wilt understand these words, Except ye eat of the flesh of the 
Ibid. l. 7.  son of man, and drink his blood, &c. This letter killeth. But if ye understand it spiritually, then in that letter is the spirit of life. Therefore when thou takest Panem 
Ibid. lib. 23.  mysticum, mystical bread, eat it in loco mund●, in a clean and pure place, that is, in thy soul. For this bread is holy meate, for holy men, who are purified in their hearts, and do receive the very son of God, Per han● benedictionem mysterij, by this blessing of the 
Lib. 4. in. joh. cap. 15.  mystery. For so the believing Apostles themselves did understand, that Christ should be ever with them, by the 
In joh. lib. 11. cap. 22.  power of his Deity, though absent from them in his human body. And that the Lord shewed them salvation, not in the corporal presence of flesh after his ascention, but by the power of his God-head, in which he ascended.  
Therefore, saith Gelasius the first,( who lived about 495 yeares after Christ) when now the Heresies of Eutiches and Nastorius were on foot in the Church, that even our Lord Iesus Christ is wholly and altogether both God and man, otherwise there would follow a dissolving of the Sacrament, if the man-hood were onely received without the God-head, or the God-head onely without the man-hood; and so our nature and condition, should also not be glorified, except God and man were united in one Christ. But, saith he, my mind abhorreth to say, that the condition of the man hood is so transfused into the God-head, as that it altogether leaveth the property of the manhood. This saying maketh very much against those, who urging the real presence, deny the property of a body, in denying locality of Christs body, to whom the said Gelasius seems to speak, as well as to Eutiches and Nestorius, saying; Who is he, whom S t Stephen saw standing at the right hand of power? who is that son of God that shall come to judge the quick and dead? and who shall he be, whom they shall see, who wounded him? Take away the nature of a body from Christ, and the Sacrament( saith Gelasius) is made void, and the mystery thereof is of none effect; yea, that( saith he) shall be false,( which God forbid that any should think) which our Saviour after his Resurrection, said, Touch and feel me, because a Spirit hath neither bones nor flesh, as ye see me haue. Wherefore Gelasius concluding, that the similitude of the body and blood of our Saviour is celebrated in the Sacrament, which he calleth Actio mysteriorum, an action of mysteries, saith, that the Sacraments which wee receive of the body and blood of Christ are things divine, by which wee are made consorts, and communicants in the divine nature; and yet, saith he, the substance and nature of the bread and wine remaineth.  
To this purpose, excellently speaketh Fulgentius, saying, The son of God being true God, God of God, and true man of the seed of David, according to the flesh, having in him the truth both of divine and human nature, did not therefore lose that which belonged to his Divinity, when he took that, which appertained to true humanity. But he which continueth 
Lib. 2. ad Thras. cap. 17.  for ever with the Father according to his Deity, was born of his mother in time, according to the flesh, he, as man, was local; he, as God, incomprehensible; in his humane substance, not in heaven, when he lived vpon the earth, and in his human nature, leaving the earth when he ascended into heaven: but in his essence, not leaving heaven, when he came from heaven, nor leaving the earth, when he went up into heaven. And this you may know by the words of Christ himself, who to show that he was local concerning the body, saith, I ascend to my Father and to your Father. And concerning Lazarus his death, saith Christ, I am glad for your sakes, that now you may beleeue, Quoniam non eram ibi, because I was not there, joh. 11. 15. But speaking of the greatness of his god-head, he said to his Disciples, Behold I am with you until the end of the world. Tell me now, saith Fulgentius, how is he in heaven, but as he is 
Lib. de fide ad P●t. cap. 2.  local, very man? And how is he ever present to the faithful, but as he is in immensity true God? who being in his human nature local vpon earth, did in his divine essence fill both heaven and earth. Therefore so beleeue that Christ was true man, that ye think not his flesh to be of any other condition, or nature, then is the flesh of man. he speaketh here touching locality,& 
Ibid. c. 3.  therefore saith in the next Chapter; if every carnal or corporal creature were of the self same nature with the holy Trinity, which is true God, he could not locally be kept any where, nor at any time feel change of time, nor pass from place to place, who is at once in all places, nor be circumscribed by the quantity of his own greatness. he speaketh this to show, that wee in our bodies( sin excepted) are of like nature with the body of Christ: and therefore if Christ in his human flesh be not local, then wee in our bodies may be not local, which to affirm were great absurdity. I conclude this point with Fulgentius, Vera humanitas Christi est localis, the true humanity of Christ is local. 
Lib 1. ad Thras. cap. 18.  If local then in heaven: if in heaven locally, then not on earth locally, and if not in earth, then not in the Sacrament of Bread. But you may demand how is the body of Christ local in heaven, and yet received by us vpon earth? I answer, that he is received of us, as he is said to dwell in us; which cannot be understood according to his human flesh, but according to his divine immensity, whereby he is present in all places, and according to his grace and holy Spirit, and by his gift for remission of our sins. This dwelling in us, Non est comprehensibilis 
Lib. 2. ad Thras. cap. 19.  cogitatione, said venerabilis fide, is incomprehensible by human understanding, but venerable by faith.  
Of such faith speaketh Gregory surnamed the Great, 
I● Ezech. Hom. 18.  sometimes Bishop of Rome, saying, in the knowing of the Omnipotent God, the first gate that is opened unto us is faith; and therefore he calleth the Sacrament the Mystery of faith, because wee ought to beleeue, that in it our salvation consisteth; for the Lord, saith he: in his providence gave this Sacrament of our salvation, that because wee sinned daily, and that he cannot now again die, yet receiving that Sacrament of his body, wee might stand assured of remission of sins: For Christ is daily eaten and drunken, remaining notwithstanding still whole, living, and immaculate. And therefore this mystery is a great and fearful mystery, Because, saith he, aliud videtur,& aliud intelligitur, in it one thing is seen, and another is understood. Nothing can be spoken more plainly, nothing more truly. And this sentence may be an answer to whatsoever other sayings are gathered, and wrested from him, to make( as some think) for popish purpose: for admit that he saith, bibendo didicistis quid sit sanguis Agni, you haue learned what is the blood of the lamb, by drinking it: yet we know that wee drink it in such manner( as Gregory himself speaketh) that he who is immortal and incorruptible dieth in hoc mysterio: and as he is mystically a lamb, so wee mystically drink his blood. And again, saith he, his body is received, and his flesh suffereth, for salvation to his people, and his blood is powred out into the mouths of the faithful, but withall, saith he, only for us, to consider this our Sacrifice doth imitate, and set forth that sacrifice of Christs passion, which was for our absolution. If we well weigh& ponder in our mindes the weight of these three words, Mystery, Similitude, and Imitation, wee shall soon answer all objections, which seem according to the letter to make against vs. Excellently therefore saith S t Chrysostome, Qui misteriorum estis participes, scitis quid dicitur: 
Hom 83. in Math.  You who are partakers of mysteries, know what is said, as when it is said, Take, eat, this is my body: if you understand the words by way of mystery, you know and rightly understand, what is said, and meant by them. But Gregory proceedeth concerning this 
Lib. 2. in Ezech. Hom. 16.  Mystery, saying, There is but one faith of our Forefathers, and of us, as there is an unity of faith in the hearts of all believers, who are the beloved and elect of God. Let us therefore come to Christ by faith, and feed on him by faith, that so wee may enter into the gate of life. Non enim virtutibus venitur ad fidem, said per fidem pertingitur ad virtutes: wee come not to faith by 
Ibidem.  virtues, but wee attain to virtues by faith. Wherefore if there be in consecrated bread any virtue, as in truth there is great, not to be expressed; And if the faithful, receiving the Sacrament of bread and wine, receive also the fullness of the virtue of the very body and blood of Christ; Let us account this a great mystery seing the excellent benefits and blessings, belonging to the faithful receivers, are but fearful and very fearful mysteries to the unfaithful presumers.  
Here I cannot, as I travel this way, but call on Aurelius Cassiodorus, to speak a word or two with him,( who was a learned Abbot, and lived about 500 yeares after Christ) who alleging these words, Thou dost prepare a Table before me in the sight of mine adversaries, 
and coena Domin. Psal. 22.  saith, that this Table is the holy Altar, the Churches Table, the blessed Communion, the blessed Banquet, saturatio fidei, esca coelestis, the satiating of faith, and the heavenly food. Now then if this meate be heavenly, it is not carnal; if it be to bee received by faith, it is not belly-cheer; if an holy Altar, let us in holinesse go up unto it; if the Churches Table, let us not as men only, but as men belonging to the Church approach it; if a blessed Communion, let us so communicate, that we may be blessed. And if a blessed banquet, let us in faith eat thereof, as it becometh blessed men, for remission of sins. For Christ, saith he rejected the Sacrifice and burnt offerings of the old law, because he himself was the true Sacrifice: and yet, 
In Psal. 50.  saith he, there is another Sacrifice, which is ever in the sight of God, namely, when the mind of man set on fire with the love of god, doth in a contrite heart, boil and decocte his sins, and in imitation of Christs Sacrifice offered up vpon the cross, doth crucify his own body, and consume his sins, as if they were burnt up with fire. The reason of this imitation of the cross of Christ, in the fellowship of afflictions, in crucifying our earthly members,( as johannes Max●ntius affirmeth, who lived also about 500 yeares after Christ) consisteth in this, that the Church is called the body of Christ,& every faithful man is of the body of Christ,( the Apostle bearing witness, and saying, You are the body of Christ, 1. Cor. 12. 27.) And so also, saith he, Panis 
Dial. 2. contra Nestor.  ille, quem vniversa Ecclesia in memoriam Dominicae passionnis participat, corpus ejus est: That bread, which the whole Church partaketh of, in remembrance of the Lords Passion, is his body. Here, first he calleth it Bread, then Bread taken in remembrance of his Passion, and lastly Bread, his body. Now we are not the natural but the mystical body of Christ, and so must we understand of the bread, as of ourselves, to wit in a mystery.  
Therefore saith Isidorus, scholar to Gregory the Great, the bread which we break is the body of Christ, 
Lib. 1. de Eccl. office. cap. 18.  who saith, I am the bread of life; and the wine, which we receive, is his blood, who saith, I am the true Vine. Here bread and wine are alike called Christs body and blood, in the same sense, and after the same manner, as Christ is called Bread, and a true Vine: neither of them materially, but both of them mystically, of which mysteries he saith in another place, Proficiunt spiritu●litèr, quae in mysterio fiunt carnalitèr. The things profit spiritually, which in a mystery are done carnally. Therefore, as Theodoret also affirmeth, signs in a mystical 
Dial. 1.  sense, are called by the name of the things they signify; and things themselves are name by the name of the signs, as bread is called the body of Christ, and Christ himself is called bread; wine is called the blood of Christ, and Christ is name the vine. Which things also Isidorus seems to understand in a mystical 
Ibidem. cap. 18.  meaning: for, saith he, because bread strengtheneth the body, therefore it is called the body; and because wine breedeth blood in the flesh, therefore it hath reference to the blood of Christ. But these two, both bread and wine, are visible, and being sanctified by the Holy Ghost, in sacramentum divini corporis transeunt, they pass, and are changed into the Sacrament of the holy body of Christ. Therefore for confirmation of this Sacrament, the Priest, saith he, prayeth, that the 
Lib. de Ec. office.  oblation, which is there offered unto the Lord being sanctified by his holy spirit, may be made conformable to the body and blood of Christ. Before is spoken of imitation, of similitude, and of mystery, now of conformity. But who knoweth not, that conformity is not the same thing, whereunto it is conformable, nor imitating is the same, that is imitated; which St Paul seemeth to insinuate, saying, That I may be made conformable to his death. Phil. 3. 10.  
Wherefore venerable Bede( who lived about the 
In luke. lib. 4. cap. 15.  year 730 after Christ) saith, the flesh of Christ is eaten, when the Sacrament of his Passion is received at the mouth, and considered in the heart for imitation. He then that will, let him beleeue in Christ, let him 
In 6. cap. joh.  eat spiritual meate spiritually, and so let him bee incorporated into the body of Christ. For he( saith Bede, speaking out of St Austine) which abideth not in Christ, and in whom Christ abideth not, doth not 
Lib. 3. in joh. cap. 6.  spiritually eat his flesh, though visibly he receiveth the Sacrament of his body and of his blood. This Sacrament he calleth bread and wine, saying, that wee celebrate the Sacrament of the Lords Passion, by 
Lib. 2. de Taber. cap. 2.  which we are are redeemed in the New Testament, by offering bread and wine, as they in the old Testament, by offering flesh and blood. Therefore when the solemnity of the Passeover ceased, which was for commemoration 
In Mar. lib. 4. cap. 14.  of deliverance of the people out of Egypt, Christ ordained a new Sacrament, for remembrance of our redemption; and in place of the flesh and blood of the lamb, did substitute the Sacrament of his own body, and of his own blood. As one, going a far journey, leaveth some pledge or token with his friend to remember him in his absence: even so saith Druthmarus, 
In 26. cap. Mat ( Beda's scholar) Dominus transferens spiritualiter panem in corpus, &c. The Lord transferring spiritually bread into his body,& win into his blood, by this bread and wine he biddeth us remember him; and to be thankful for his great love in the things he hath done for us, by his body and by his blood. And so saith Alcuinus▪ another Disciple of Bede,( who lived about the year 
Lib. de divinis officiji.  750) Christ, ready to go to his passion, and after that, by his resurrection and ascension, to go out of the world, delivered to his Disciples this last Sacrament, that the remembrance of his so great love, might make the stronger impression in their mindes. And therefore he citeth out of St Anstine, that the offering of that bread,& of that cup, is a commemoration of the death of Christ, which is acted, not so much in the words as in the mysteries; by which mysteries, that precious death is the more deeply commended to our mindes. And therefore he( out of St Austine expounding, what is a mystery) saith, that then is a mystery, when one thing is seen, and another understood. And now, saith he, the omnipotent God, providing for our infirmity, who now use not to eat raw flesh and to drink blood, maketh the bread and wine to remain in their old form, but are in truth the body and blood of Christ. Here by the way, I wish none to forget, that only the faithful feed on his body, and that they feed thereon spiritually, and in a mystery by way of Sacrament, and then ye shall easily answer whatsoever objection is made in this case. For( as is before alleged out of Venerable Beede) the flesh of Christ is then eaten, when the Sacrament of his Passion is received by the mouth, and considered in the heart for imitation. Therefore I conclude this point, as a thing most plainly expressed, that a faithful Christian eating bread, which is a consecrated Sacrament of Christs body; And believing that Christ died and  shed his precious blood for his sins; and in imitation of Christs death on the cross, crucifying the evil affections of his own earthly body; doth eat Christs body by faith, and spiritually feed on the true body of Christ, not by Supposition, or signification only, but Really and indeed: and the very real body of Christ doth nourish his body and soul really and truly to eternal life. And this was the doctrine of the Ancient Fathers, who never so much as imagined any carnal eating of Christs body, by means of Transubstantiating the substance of the bread into the substance of the very body of Christ until in the lateran council, 1200 yeares after Christ, by means of Pope Innocentius, the council thē established the doctrine of Transubstantiation, whereby idolatry was after committed to the consecrated bread, with bowing of bodies, bending of knees, and with carrying it about with pomp,( as Vrbanus and Clemens appointed) for greater adoration.  
I suppose that no man well weighing these Authorities, now tieth himself to a literal and carnal sense of these words, This is my body. If he doth, let him consult with Nicodemus, who in the doctrine of regeneration, when Christ taught, that except a man were born again he could not enter into the kingdom of heaven, understanding the words literally, demanded, whether a man should enter into his mothers womb and be born again. But here is urged against us the doctrine of transubstantiation, by way of miracle, wrought by that Power, which in the beginning spake the word, and all things were made; as also here he took bread, and miraculously he made it his body, saying, Hoc est corpus meum, this is my body. But I must tell them, who urge this doctrine of Transubstantiation by way of miracle, Christ in his body taking our nature vpon him, was like unto us in all things, excepting sin: But now, by their doctrine, in the institution of this Sacrament, he is not so, not like to us, nor having our nature in him. For in the doctrine of Transubstantiation, and of this miracle, we know that the whole body of Christ, must needs be in every piece of broken bread, and then it followeth, so many pieces of bread, so many bodies of Christ; which thing is contrary to the nature of an human body, not to be circumscribed, or not to be contained in one place at once. If therefore we grant this miracle, for real transubstantiation of bread into the very body of Christ, many absurdities both against reason and Christian religion will and needs must follow, of which I haue here noted a few among many.  
1 First, by means of this doctrine of Transubstantiation by way of miracle, the Sacrament of Christ is adored and worshipped for Christ, the sign for the thing signified, the creature for the Creator.  
2 Secondly, the Sacrament being a sign of that eternal Sacrifice once offered for all vpon the cross in Christs body, is made a new, and another vnblouddy Sacrifice of his body to purge and take away sins of quick and dead. And all this the helping hand of a Priest bringeth to pass, making thereby perfest our redemption, otherwise, as it seemeth imperfect.  
3 In this doctrine of Transubstantiation the substance of the bread is miraculously taken away, and conveyed I know not how, nor whither; and the very substance of Christs body cometh in place; and yet the adjuncts and accidents of bread, as Smell, taste, Longitude, Latitude, Quantity, Quality, Breaking, and Eating, yea and Corrupting and putrefying of the very substance thereof do remain still.  
4 Before this miracle, each body having natural and corporal being, present and presented to us, was visible; but now by means of this miracle there is a body in its nature, and in its carnal and corporal substance present, taken, and eaten, yet that body and substance is invisible, and though taken and eaten, yet not tasted, as are other meats which be eaten.  
5 In this miracle is remission of sins by an expiatory sacrifice without effusion of blood, whereas Saint Paul telleth us, that without effusion of blood there is no remission. Heb. 9. 22.  
6 By this miracle the Deity and power of Christs God, head, in which he is omnipotent to do what he will, is worthily magnified, but the nature of the humanity is wholly destroyed.  
7 This miracle maketh Christ come in person, and in carnal presence invisibly by consecration, whom we in absence of his corporal presence should by taking consecrated bread remember till he come visibly to judge both the quick and the dead.  
8 If by this miracle, under the visible form of bread men eat the very human flesh of Christ really, the Capernaits thought not amiss( and yet abhorred to think it) that they should eat Christ carnally.  
9 If this miracle maketh the bread and the body of Christ, being correlatiues( as are a sign and the thing signified) to become one thing, then the bread and the body of Christ haue but one definition, which is impossible in two divers substances.  
10 If by this miracle Christ he eaten carnally( as he must needs bee, if the bread be Transubstantiated into the very body of Christ) then Christs glorified body must of necessity suffer; for it cannot bee denied but that which is eaten doth suffer: which thing now to be offered to Christ in his body, is as grievous as thorns, whips, and nails, yea worse then gull& vinegar to drink, which the Iewes gave him, when he cried on the cross, I thirst.  
11 If by this miracle the natural flesh of the Son of man be eaten, offence and violence is done both to nature, and to divine law: for both by the law natural and divine, only that is commanded, that God would haue done, and that forbidden, which God 
Gen 9.  would not haue done, concerning eating flesh in the life thereof. Yea, which is most absurd and abominable, by this miracle, the blessed Virgin Mary the mother of Christ, when, after Christs ascension into heaven she with the Apostles received this Sacrament, did eat the self same flesh of her own son, which she nourished in her own womb. Which thing to think is an abomination; St Austine bearing witness& saying, Omnis praeceptiua loquutio, quae facinus vel flagitium videtur 
Aug. de Doctr. Christ. lib. 3. c. 1.  jubere, figuratiua est: Every precept which seemeth to command an unlawful act is figuratively to be understood.  
It is now time to disclaim such miracle, when by benediction the very substance of bread is thus Transubstantiated, especially seeing in the great miracle of multiplying fishes, and loaves, the miraculous increase of them was not in change of substance, as is imagined in consecrated bread, nor was against kind: as also considering, that eating consecrated bread, the receivers thereof, and not the bread, are through faith in Christ hallowed, changed, and made the sons of god. And yet we know, that not their substance but their nature, that is, their will; and quality of their will is changed, and bettered. Let us therefore, as we conceive of the faithful receiver, think of the change of bread, namely, no change of substance in either of them, but change in quality, as when Christ spake to one of his Apostles, One of you is a devil, meaning Iudas, 
joh. 6.  who, for all that, was no devil in substance, but in quality. But indeed this is a miracle and wonder to me, that St Paul telling me, that The less is blessed of the greater, and yet that it should not necessary follow, 
Heb. 7.  that the consecrating Priest should be greater then the consecrated bread, and so consequently greater then the very body of Christ: which body though in the Sacrament it bee mystical, yet in its reality is glorified, and full of majesty; for Christ is nowhere( where he is bodily present) less either in truth, or substance, grace, or glory. And if such consecrated bread bee now by miracle become the real body of Christ glorified, then it must follow that such bread is made equal with God. For the Priest cannot separate the Godhead and glory thereof, from the real body of Christ, but by supposition, and imagination only.  
But it may bee( and yet I beleeue it not) that the Logicians and schoolmen intended this miracle, when they said, Quaedam sunt& non videntur, some things are,& are not seen, as the very body of Christ is under the form of bread, but not seen. And again, Quaedam videntur& non sunt, some things are seen, but are not, as the bread is seen, and yet it is not bread, but the body. But in this point give me leave also to say, that Quaedam& sunt& videntur, some things are, and are seen; as is the consecrating Priest himself, and as bread is before and after consecration. And, that Quaedam nec videntur nec sunt, some things neither are, nor are seen; as the very real and natural body of Christ is not, either carnally or visibly in the Sacrament, but only Sacramentally, and significatuiely. Let us therefore in this point touching their supposed miracle, here answer, that they which stretch forth the power of God to work otherways, by way of miracle, then agreeth with his will and holy word, are like those Iewes, which railed on Christ, pressing him to show his power, and saying, If thou be 
Mat. 27.  the son of God come down from the cross and save thyself. Here therefore not the extent of Christs power, but the intent of his will is to be considered.  
But Scoole-boyes and young Logicians can tell us, à posse ad esse non valet argumentum, it it no good argument to say, God can do this, therefore it it done. God can of very stones raise up children unto Abraham, But doth he or ever did he in this according to the letter raise up to Abraham children of very stones? he could haue commanded legions of Angels for his delivery out of the hands of the wicked Iewes, but did he in this, what he might haue done? There be some things, which men might attribute to the work of omnipotency, which if they were done, do rather show impotency and falsehood in him, who is omnipotent, and true, even power itself, and truth itself. The very thought of such a work is great blasphemy against the high, mighty, and all▪ powerful God. For we know and beleeue,( be it spoken with fear and reverence) that God( who is omnipotent, and who worketh in the Armies of the heavens, and among the inhabitants of the earth, what, when, and how he will) cannot punish the guiltless; as the angel when he caused Lot to hasten him out of sodom,  told him, that he could do nothing till Lot came away. And as God cannot punish the guiltless, so can he not but forgive a penitent sinner. And he cannot himself sin: he cannot but keep his promise, because he is just: he cannot 
Heb. 6.  lie, because he is truth: he cannot deny himself, because he is faithful: he cannot be darkness, because he is light: he cannot be seen, because he is invisible: he cannot be contained or comprehended in place, who is incomprehensible: he cannot be made nor created, who is eternal: lastly, he cannot haue beginning or ending, who is infinite. Therefore saith Theodoret, we 
Dial. 3. inter O●ho.& Ern. Ep. 117.  find many things impossible to the omnipotent God: and Isidorus( Chrysostome's Disciple, and familiar with cyril) saith, if it be demanded, whether, or no, all things are possible to God? wee answer, that he can do all things befiting his nature; all things are in his power, but the best things in his will. St Austine cleareth this very point of miracle, urged against us, by the omnipotent power of Christ in the Sacrament, saying; Sacramenta 
Lib. 3. de Trin. cap. 10.  honorem tanquam religiosa habere possunt, stuporem tanquam mira non habent: Sacraments are no wonders or miracles to amaze us, but haue in them honour and reverence, as religious things haue.  
But let us not insist only on these sayings, either of Theodoret or Austine. But to clear this point, let us look into all the powerful and miraculous works of God, in Transubstantiating one thing into another, and we shall find that almighty God did never yet Transubstantiate, or take away the substance of any one thing, and turn it into another, but together with the substance of that thing, he withall took away the accidents,& outward appearance of the same. As Moses Rod was turned into a Serpent, not now a Rod, but a Serpent was seen: again, that Serpent was turned into a Rod, not now a Serpent, but a Rod was seen. Of a rib of Adam, eve was made, and the rib of the man was now turned into a Woman; and now not a rib, but a Woman was seen. At the marriage in Cana of Galilee, Water was turned into Wine; not now Water, but Wine was seen. And Lots Wife was turned into a Pillar of Salt; not now the flesh of Lots Wife, but a Pillar of Salt( for seasoning others, and for example to others) was seen. The Waters of the Egyptians were turned into blood, so that all their fish died; not now Water, as before, but blood, killing fish, contrary to the nature of water, was seen. Therefore beleeue this miracle of Transubstantiation after a fleshly manner, and beleeue all the ridiculous miracles in the Golden Legend, and others of witty bewitching lies.  
But tell me now ye Transubstantiators, is not in the sacramental changing, and transmutation of bread, bread seen still? Bread taken, bread broken,& bread given? where then is the Transubstantiation? verily onely by application and signification of the bread, signifying, that as the substance of bread doth feed mans body, so the substance of Christs body doth nourish us both in body and soul to eternal life. Other Transubstantiation cannot be understood, but onely that Transmutation in mystery and signification, which all the Fathers in Christs Church spake of, namely, of natural and common bread for men, changed into sacramental, eucharistical, and spiritual food for Christian men. And this change is not of the Accidents which wee see, but of the substance which wee see not; yet in that sense and signification onely, which a Sacrament doth, or can offer unto vs. And if wee suppose the change to be in other sense, we utterly take away the nature of a Sacrament, confounding the sign, as is aforesaid, with the thing signified. think not then of such a miracle, as teacheth to eat Christs flesh in fleshly manner. And yet, as before, so I say still, that it is, and may be truly affirmed, that the faithful receiver of this Sacrament under the form of bread, by withdrawing all his affections from the bread, to a holy meditation of the very body of Christ, doth by faith effectually and indeed feed on the very flesh of the son of God, partaking all the benefit and virtue of Christs Passion, in forgiveness of sin, and in the precious purchase of Redemption and eternal life. But I say not, that in this receiving of Christ, there is any actual Transubstantiation, or real Consubstantiation. Wee onely in consecrated bread, seek for the bread of heaven, the bread of God, the true bread, which is a spiritual food, not for them onely, which receive the outward Sacrament of bread, but for them also, which without a Sacrament feed on the body and flesh of Christ spiritually by faith.  
This flesh is meate indeed, yet not Dentis, but Mentis; not for the teeth or belly, but for the mind and belief. 
●●h. 6.  When the people of Israel were in the wilderness, so thirsty, that their souls fainted in them, and had 
Exod. 7.  no water to refresh their dying souls, Moses at the command of God, struck the rock, and out of it flowed water abundantly. The rock was not by this means turned into water, but( as the Prophet David saith) eduxit, he brought forth waters out of the hard rock: even so at the word of Christ, saying, This is my body, do this in remembrance of me;( The consecrating of bread and wine being not unlike the striking of the rock,) the bread and wine consecrated, offer to us the body and blood of our Saviour to our salvation, as the rock did water to Israel, for their refreshing: not that the consecrated bread and wine are in their substance really transmuted into the substance of the very body and blood of Christ, more then the rock being strike, was transubstantiated into water. And yet it is not denied, but that Israel was refreshed, not with imaginary, but with true and very water. And even so believing Christians are nourished both in body and soul, with true and very Christ. That rock, saith St Paul, was Christ; teaching us, by that saying, that as that rock at Gods commandement strike, and yielding refreshing water, is said to be Christ: so the bread consecrated by the word of Christ, is called the body of Christ: where both of them, as well the rock, as the Bread, are to be understood, not by transmuting of substances, but by applying signs to their significations. This rock, wee know, was as dry, and without visible water, till God said, Strike, as common bread is without invisible Christ, till after consecration, when he said, This is my body. But now as the rock at Gods command being strike, is no more dry, nor dead, no nor dumb, but seemeth to speak, here are Waters, refresh yourselves, O ye People: so the Sacrament of Bread, consecrated by the Word of Christ, is now not dry, dead, or dumb bread, but a speaking Sacrament of Christ, saying, Take, eat, This is my body.  
But here will I stay, refreshing myself, and soul, vpon an holy meditation of eating the body,& drinking the blood of my Saviour Christ. And although I could allege many other Authorities of great Doctors and grave Divines; yet as an old man, wearied with travel, taketh up his inn betimes, the sooner to take his rest: So I stay here, till time affordeth opportunity farther to proceed, if God will be pleased to continue my life and health. Otherwise, Farewell to the World: For I shall fare better with the Saints of God in heaven, where I shall see my Saviour, not in a Sacrament, but as he is, visible in himself.  
Amen.   
FINIS.