The godly saiyngs of the old ancient faithful fathers/ vpon the Sacrament of the the body and blood of christ. newly compiled and translated out of Latin into English. By john Veron Senonoys.  i. Cor. xi. 
As often as ye eat of this bread, and drink of this cup, ye shal show forth the lords death till he come.   

¶ The names and times of the holy doctors which we do follow in this little treaty.  
AVgustyne was born in Carthage,& was bishop of Hippone, a city in Aphrica. He dyed in the year of our lord. C C C C. xxx. when he was. lx xvi. yeres of age.  
¶ Ambrose was bishop of Milane, in Lombardie, being a roman born, he did florisshe under Theodosius the Emperour, in the year of our lord. C C C. xxx.  
¶ Athanasius the .xix. bishop of Alexandria, died in the year of our lord. C C C. lxxix.  
¶ Bede being priest of this country of England, then called britain, died in the year of our lord. D. C C. xxxii.  
¶ Barnard was in the year of our Lord. M. C. xl.  
¶ chrysostom being bishop of Constantinople, dyed in the year of our lord. C C C C. xi.  
¶ Fulgentius was bishop of Ruspa, in afric. this man did flourish in all godly learning at the time, that Trasmundus king of the Wandallians, did persecute the faithful church of christ, in the year of our lord. D.  
¶ Gelasius, first of that name was bishop of Rome .iiii. yeres and died in the year of our lord C C C C. xcvi.  
¶ jerome being born in a town of italy, called Studō, dyed in the year of our lord. C C C C. xxii.  
¶ origen being born in Alexandria, did flourish in the year of our lord. C C. lxi.  
¶ Prosper being of the nation of Aquitaine, was bishop of Reginum, and did flourish in the year of our lord. C C C C. lx  
¶ Tertullian was of the city of Carthage, in Aphrica,& did flourish in the year of our lord C C.   

¶ The author to the Christian readers.  
¶ Because I was in france, which is so wide,  
born& brought up,& not in that English  
Sins my births day, as other writers be  
Learned and taught: do I earnestly,  
Now you al that in England do dwell,  
And profess Christ, that ever springing well  
desire and pray, to take in good worth,  
That I haue here wrought& set forth.   

To the right worshipful, sir john york, Knight, treasurer of the kings majesties Mint in southwark, master of all the kings woods, on this side trent, and shrive of the noble city of London, john Peron wisheth health of soul and body, with increase of divine knowledge and understanding, from the heavenly father, through our lord and saviour Iesus christ.  
MEN are wont, for the most parte, either of superstition, to attribute to much to the holy sacramentes, or of a lightness and inconstancy, to attribute to little unto them. which thing we may easily se in the histories of the old ancient Iewes, which had always for an high sacrament, the ark of the lords covenant, that with plain words, is called the lord of hostes. For in the second book of the kings, and .vi. 
ii. kin .vi. cha.  Cha. the scripture doth testify and say: david rising up, went with all his people, to fetch the ark of God, whereupon the name of the lord god of hostes. which sitteth vpon Cherubin, is called vpon. And this after that phrase of the hebrews, is as much to say, as unto whom a name is given, that it should be called Iehouah, or the lord of hostes sitting vpon Cherubin: this verily was a great mystery, and an high sacrament. But when the Israelites did attribute to much unto it, they were overthrown, and subdued with the warres of Philistyns, and the ark also was taken and carried away into captyuitie. For so we do read in the holy Bible, that Israel was overthrown before the Philystins, iiii. M. men of them being slain. And when the people of Israel did return into the camp, the elders and seniors of Israel, did say: Why hath the lord overthrown us this day before the Philistines? We will bring from Silo, the 
i Sam. iiii. cha  ark of the lords covenant, that it may be in the midst of us, and save us from the hands of our enemies. The people therfore did sand to Silo, and did bring from thence the ark of the lord of hostes, sitting vpon Cherubin. And when the ark of the covenant was come in to the camp, all Israel gave so great a shoute, that the earth did quake. Which cry and noise, when the Philistines herd and had also knowledge, that the ark of the lord was come into the camp, they were sore afraid, saying: God is come into the camp. Wo be unto vs. Who shall deliver us from the hand of these strange goddes. These be the god des that did smite egypt with somany plagues, yet notwithstanding, be of a good cheer, and fight like men. So the Philistines did strike battle, and Israel was discomfited, and fled every man into his tent, and there was a great slaughter done. For .xxx. thousand of the israelites footmen were killed, yea, and the ark was taken. Now haue ye herd what the Israelites did attribute unto the ark, and what misfortune both for this error, and also for other sins, they did then suffer and receive of their enemies. For the lord had not given therefore the ark unto his people, that they should put their trust in it, or believe that it mought deliver and save them from the hands of their enemies: but that it should be a sign and token of the presence and help of GOD and was therefore called the lord of hostes, because it should be a certain testimony and witness of the covenant made betwixt God and the people. For it did teffyfye that god would be present, always favourable and family are unto his people. In the same ark, the tables of the covenant were contained and kept, whereof it did get his name, and was called the ark of the covenant. which when they did contrariwise handle irreuerentlye, having it in less estymatyon then they ought, many more of them were slain then when they did attribute too much unto it.  
For when the Phylystynes being plagued with foul diseases, had brought 
i. Samuel .v. and .vi. Chap.  the ark again, and restored it too the Israelytes, the people which looked in it irreverently were slain. For the scripture saythe: The lord did plague the Bethsemeites, because they had looked in the ark of the lord, and he did strike fiftye thousand and three score and ten men. For it was forbidden by the lawe( as it is written in the book of Numery 
ii. king .vi. cha  the forth chapter), that no man should search or look in the ark of the lord of hostes, with profane and irreuerente eyes. Wherefore in the exposytyon and ministering of the sacramentes, that only which is prescribed in the word of GOD, and the scriptures must of necessytye be followed. But now let us compare this world with those ancient times, and we shall in this matter find them in all things like. For thou shalt finde some which attribute all 
As if a man forsaking prodigality should fall into begetly nigardship or forsaking ungodliness, should fall into superstition.  maner of things too the Sacramentes and again there be some other which do attribute nothing at all unto them so that in this point, that which the heathen poet Flaccus doth write proveth most true. fools whiles they do fly from one sin, they do run into an other contrary vice. For there be many which do ascribe unto the sacramentes, grace, iustyfication health and salvation most seruillye, as. S Angustine doth say, worshipping and venerating the signs, for the things, which by the signs are signified. Such men haue, and not without sacrilege and spyritual theft, taken a way from the faith full, the cup of the lords blood. Besides that, all men do know that they 
Ye shall rede in their mass books howe they said Mas for mesel swin for scalde horses. &c.  haue abused the lords supper too heal diseases, to drive away foul spirites, too make fair weather, and to many other vile and filthy things. And again how they utterly subverting the outward signs, did contend and affirm, that neither bread nor wine did remain, but the body and blood of the lord onely. Of the which maner of being in the sacrament miraculouslye, they haue disputed many things, which thee apostles never knew, beating into the ignorant peoples ears, this opinion, that is too say, that these things were offered of the minister in their mass, for a satisfaction of sin, both of the quick and of the deade, as ye shall see in the decretals of the high Trynytye and catholic faith, Titu. firmiter credimus. 
read the book of that decretals in the title fyrmiter credimus  All men do also know and see what worship hath been done, and is daily done too the mystycall bread of the lord: Therefore we do sin no less now in the sacrament of the body and blood of christ, then the auncy auntye did sin in the ark of the lords covenant. Wherefore the rightuouse 
Whithe lord doth at this present time so horibly plague the world.  lord, doth without doubt punish now the world, with great& horrible plagues. But now that these ungodly and superstycyons opinions of the Sacramentes, are oppugned by them, that haue sincerely preached the iustyfycatyon of faith, and truth of our lord and saviour Iesu christ, not too this intent that the Sacramentes should be taken away, but that the abuses which are about them, superstycyouslye and ungodly taught, mought be clean abolysshed: lo, by and by springeth forth a new sort of people, which is fallen into Scilla 
Scilla and C●ribdis are, i● par●●o●s ro●kes in the ●e● of Scicilia.  coveting too s●onne Caribdis. For say they: yf the bread be not made and turned into the very natural body of christ, and the wine into his very blood in deed, yea, yf the sacrament doth not iustyfye, and bring grace of itself, then it is but bare bread and wine, nor it skylleth not whether we receive it or not. Thus these irreverent persons do atrybute to little unto the sacrament, as the other did attribute too much. Wherefore the Mynystre shall 
What mean the minister ought to keep in the sacrament.  with a wise and reverent symplycytie keep a mean between, and reiectynge all those superstycyons and perverse opinions, shall teach that two things in the sacrament, must be observed and considered, that is too say, the sign or earthelye element, as bread and wine, with the outward mynystratyon, and the thing which by the sign is represented, as the feloweshyp of Christes church, the body and blood of our lord, which being offered for us on the cross, haue recovered unto mankind, the love and favour of God in so much that we be now made, thorough faith, and the holy spirit working inwardly, the members and heirs of christ, partakers of everlasting life, and of all the benefits of the only begotten son of GOD, our saving health. Wherefore it is not enough 
The bare signs onely 〈…〉 ought not 〈…〉 be set furt 〈…〉 to the p 〈…〉  for the minister too preach and set forth onely the bare signs, neglectynge the very thing itself, as though in the supper of the lord, the faithful should be only partakers of bread and wine, as on the contrary side, it is too much, yf he subuertynge utterly the signs, doth teach thee people to venerate and worship the signs, for the things signified by them: for as the signs and tokens ought circumspectlye too be limited, so we must haue always a great respect too the things signyfyed.  
In the matter therefore of the sacrament, 
The chief and principal things in the matter of the sacrament must b● earnestly rehearsed and se● before the eye● of the people.  the chief and principal things therof, must be with a due reverence set forth and commended unto the people, that is too say: the heavenly and gratuite benetytes of god, wherewith he doth overwhelm us daily& hourly using in the mean season this outward sign, as a certain token and testimony of his benefycence and lyberalytye toward vs. For with the signs as with vysyble words he doth put befoore our eyes his benefits, by them testifyinge and declaring what he will do for us, if we come unto him, with adue faith wherefore it is most necessary that the 
What the pastors are bound to do when the congregation goeth about to celebrate the maundye.  pastores do, with the promise of God,& sweet sentences of the gospel, stir up the faith of the congregation, when they go about too celebrate this sacrament, for without faith, the sacrament doth not profit, but hurt, not of itself, nor through the fault of the faithful minister but through the vnfaythfulnes of him that receive it. Secondarelye in this supper, that people must be exhorted to thankfulness, to laud and praise God, for the death of our saviour Iesu christ. For paul saith: as often as ye eat of this 
i. Cor. xi, chap  bread, and drink of this cup, show forth the lords death till he come.  
And for this cause it was called partly Eucharistia, that is too say: thankes giving. moreover they must seriouslye& 
Why the lords supper is called Euch aristia.  earnestly inculcate and beate into the heartes of the people, charity, love, study of concord and true innocency. unto the which things, the sacrament if it be duly ministered, doth in a maner of itself, move and rauysshe all men. For who is so dull, and without understanding, which with this most earnest rehearsal of the benefits of God,, be sides that, the goodness of christ, with a visible appearance, sign and token, being put before his eyes, would not be moved too thankfulness, and mutual beneficence? Who would not keep himself from the uncleanness of this world, when he seeth and heareth that he is made a member of Iesu christ? again▪ who would not lovingly embrace his Christian brethren, whom he heareth also too be the limbs of Christ? and to be before god so highly esteemed, that he gave his onely begotten son, too suffer death for 
The Sacrament is a test●monial or witness of mutual faith& love  them? And truly the sacrament is a testimonyal, wherewith we do testify a mutual faith between us, and are in a maner confederate together. We do eat all of one bread, and drink of one cup The body and blood of christ doth feed us all to everlasting life. We are all quickened with one spirit. We are al the members of one body. Therfore we ought not to disagree among ourselves, but in Iesu Christ to love one an other, and to haue al one mind, and one faith. such things did the Apostles entreat vpon, when at any time they did minister the sacrament of the body and blood of Christ, without any subtle 
whosoever seeketh the profit of Chrystes church, must ensue& follow the example of the apostles.  disputatyon or reasonyng: Whose example, whosoever seeketh the profit of the congregation of god, he shall follow. Al his intent and endeavour shall be that the church may understand the right use& institution of this sacrament, and fly from such curious and vain questions, onely studying to be, through faith, partakers of the thing signified in the sacrament: That therfore the commune people which is unlearned and knoweth not the tongues, may the better understand how they ought to receive this sacrament, all superstitious perverse opinions, being utterly extirpated and banished from among the faithful subiectes of this victoriouse and illustre realm I haue at this present time compiled and translated out of Latin into English the sayings or opinions of the ancient faithful fathers vpon the sacrament of the boody and blood of christ. whereby al men may learn in what reverence this sacrament, as a seal of the living god, ought to be had, and how the pure 
The pure and sincer antyquitie did always keep itself with in the enclosures of the word of god, in the matter of the sacramentes. The antichristes do tread down the ordinances of Christ that their ungodly inventions,& dreams may be set up.  and sincere antiquity, did keep itself always within the limits and bonds of the sacred scriptures and word of God being in this point far from the impiety and ungodliness of our antichristes which treading under feet, the institutyon and ordinance of our saviour Iesu christ, the eternal wisdom of the heavenly father, did study for naught else but to set up their own inventions and dreams: wherewith the minds of many men are so intoxicated and poisoned that it is almost impossible to cure and heal them. But I trust that when they haue red this small treaty, which contaynethe the minds of the old doctors which almost all, were by and by after the apostles, being faithfully translated for their erudition into their mother tongue, they( I mean them which of ignorance, and not of malice do err, will be the more ready to forsake their blind error, and to follow& embrace the truth which our most sovereign lord, the King& his honourable counsel hath set forth. And now because that I do know that your mastership hath been always a lover of the truth, and a hater of superstition, and ungodliness ever, as a valiant champione of the lord, with the sweard of the spirit, which is gods word, defending the veritye, to that utter overthrowing& subversion of al ungodly errors, which with the vehement& godly spirit of such worshipful men, as your mastership is, being plucked up by the roots, without any doubt, the kingdom 
ungodly errors being plucked up bi the roots, Antichristes kingdom can stand no longer.  of antichrist, can not stand no longer, but vanish away as the mist, with the beams of the bright shining son: I haue thought expedient and meet to dedicate this little work unto you, in token of gratitude& due benevolence toward your mastership, beseeching most meekly, that ye of your wont goodness& facility vouchsafe to accept this my rude labour. hereafter will I set forth better things, in your masterships name, with the grace of the living god. Who of his infinite mercifulness preserve your good mastership,& mi good Lady, your true loving spouse& wife, and with his holy spirit so rule and guide your hearts in all your affairs, that what so ever ye think or do, may be to the glory of god, and salvation of your souls. Amen.   

¶ To the christen reader, john Veron wisheth health of body and soul, from the heavenly father, through our lord Iesu christ.  
BEfore that I procede any farther, good christen reader, thou shalt understand that the holy fathers of that ancient& primitive church do in many places of their writings, call this sacrament the body and blood of our lord and saviour Iesu christ. which thing verily they did, not because that they had any such carnal opinion in them as is now among a great sort of learned men, and great clerks, but because that they being thorowelye exercised in the holy and sacred Scriptures of the bible, had learned, that the Sacramentes of holy things, did take the names of the very self same things, whereof they are Sacramentes. 
Augu. ad Bon●facium. Gene, xvii. cha●   
first, they had red that the sacrament of circumsitiom, was called, Pactum siue foedus domini in the covenant of the lord. Which thing t was not the very covenant in dede: but a sign, token, sacrament& memorial of the covenant that was between god and Abraham. Again, how that jacob did call the altar that he had builded unto the lord, Deum Bethel, the God of Bethel, and the place where he wrestled with 
Genes. xxviii. Chapi.& xxxii. chapter.  the angel. Phuiel seu Phaniel, the face of god. Now( as I suppose) noo man will judge or think, except he were without al human understanding, that the same heap of stones which jacob had gathered together, was the God of Bethel, or the place where he wrestled with the angel, was the face of god in very dede. But why are they so called thē? verily that the name itself might put men in remembraune of the thing that by thē was signified& betokened even as afterwards, when the children of Israel were delivered out of egypt, the pascal lamb( which was a sacrament most reverently kept always among the Iues) was called Pesac, id est transitus domini, the lords passeouer, that they hearing this 
Exod. xi. Cha  word, passeouer might immediately call in to their remembrance, the innumerable benefits of their mighty& omnipotent saviour. Which passing by through the land of their enemies, did slay al the first born of egypt,& so with a mighty& stretched forth arm, did bring them safe thorough the read sea, from al misery, wretchedness& thraldom, into a land that floweth with milk& hony, And verily when the lamb was once selected, chosen& taken out of the flock, and applied to the holy use that god, by his servant moses, had before their deliverance out of egypt instituted and ordained, it was noo more called a lamb, but the passeouer of the lord Which phrase& maner of speaking, all the ancient fathers and prophetes of the old Testament, did use always in their sermons and writings. And our lord Iesus Christ, the everlasting wisdom of god the father, did confirm the same, when he did institute and ordain the sacrament of his death and passion unto us, calling the sacrament of his body& blood, by the very name of those most holy and sacred things, which by it are signified. That when in the celebratyon of the holy mysteries, we do hear these words. This is my body, and this is my blood, mark well good reader the analogy of the old& new sacraments, for he the saith of the lamb, This is the passeouer of the lord, which this night shal pass by, doth say also of the bread, This is my body, which shal be delivered for you, we by& by put before our eyes that most precious body, which so marvelously on that cross, was broken for us,& also his most holy& sacred blood which with the hands of the ungodly, washed for our sins, wherefore( as I haue said before of the lamb) when the bread& wine, is by the true and faithful ministers preaching& anunciatyng the lords death and passion unto the christen people, applied unto that thing which our saviour hath ordained, it is no longer called bread and wine( though in some places of the scriptures we find that both Luke& paul do call it bread,& the cup) but the body and blood of our lord: and for this cause doth S. Paul say: he that eateth of this bread,& drinketh of this cup vnworthely, shal be guilty of the body& blood of the lord. As if he should say: he that regardeth not the purpose, for the which, Christ did institute this sacrament, which cometh not unto it with a spiritual hunger, to eat through faith his very body, and with a spiritual thirst, to drink through faith, his very blood which by the bread& wine, are represented, he that doth not put away al malice, rancour,& vncharitablenes from his heart,& study to unity, love, and concord which by this mystical bread is betokened unto us, he that doth not come unto this feast& banquet with a merry heart, giving god hearty thankes, for our deliverance out of sin, he which doth not much more eat the death of the lord in his heart, then the bread with his mouth, is guilty of the body and blood of the lord and so he doth eat and drink his own damnation, because he maketh no difference of the lords body, that is to say, putteth no difference between this eating& other eating, which serveth only for the belly, where as this eating was instituted& ordained to serve the soul& inward man. And therfore he that abuseth it to that flesh, eateth& drinketh his own dampnatyon, and cometh vnworthely to the banquet where the sacrament of Christes body, is eaten, yea, where the body of the lord is eaten, not carnally with the rethe and belly: but spiritually with heart, faith, and spirit. These phrases, I say, and maner of speaking do the holy fathers use many times, when they do entreat vpon this sacrament, which at the first sight, may seem to avow the bodily and carnal presence of Christ, in the sacrament& holy supper, but if they be well pondered, men shal sone perceive& understand howthei ought to be taken. For it is the custom& use of the ancient doctors, when they speak of the sacrament& outward eating, to apply unto the sacrament& outward eating, the fruits, profits,& conditions of the spiritual& inward eating,& also of the thing itself, which by the sacrament is signified. Because that in a faithful man, they are so jointly joined, that the one is never without that other: As by example we say that god died& suffered for us,& yet the godhead of Christ, by the which part onely he is called god, did never suffer. But because that the godhead is so annexed with the manhood, that they both make but one person, it is said that god suffered for us Which thing, if it be well looked vpon, considered& weighed, shal be fonde to be an abused& an vnpropre speech,& yet nevertheless, it may well be used, if men understand what is meant thereby. A very like example haue we in the third of john. Where Christ saith, no man ascendeth in to heaven, but he that descendeth from heaven the son of man which is in heaven. Mark& understand: this scripture doth say& testify, that the son of man was then in heaven, when he spake these words, unto Nicodemus, here vpon earth, which thing al wisemen do grant that it was spoken. propter unitatem personae, that is too say, for the unity of that person. For though his godhead were in every place at that time, yet was not his manhood, by the which he is called the son of man, in heaven at that time: And yet Christ said that it was in heaven for his unity of the person. For his godhead was in heaven,& because that the godhead& manhood do make one person therfore that was adscrybed unto the manhood, which was verified vpon the godhead But now by the sacrament of baptism we will make this our matter more manifest& plain. In this sacrament( I mean baptism) the inward working of the holy ghost, is ever in the faithful persons, annexed unto the outward ceremonies: Therfore sometime the fruit of the inward baptism is adscribed unto the outward work,& so the scripture useth to speak of the outward baptism, as though it were the inward, that is to say, the holy ghost. And therfore S. Paul doth say, that we are buried with Christ, through baptism,& yet the outward baptism did but signify this buryal. And again Paul doth say, as many as are baptized, haue put Christ vpon them And yet in dede our outward baptism, doth but signify that we haue put Christ vpon us: But by that inward baptism, which is the water of life,& the spirit of god we haue in dede put him on, we live in him,& he in vs. Which thing truly cannot be verified of that outward baptism in thē, which do not receive it with faith. For unto them it is but a bare sign, whereof they get no profit, but damnation. And verily so it is of the sacrament& holy supper of our lord. For in it the scripture& all the ancient doctors do ascribe unto the outward work& ceremony, which is onely true in that inward verity. For they onely eat that flesh of the lord,& drink his blood not carnally with teth& mouth: but spiritually with faith. which dwell in Christ, and in whom Christ dwelleth: The verity itself saying: he that eateth my flesh,& drinketh my blood, dwelleth in me,& I in him. Thus ye may se, how the holy fathers of the ancient& old church ought to be vnderstanded in this matter of the sacrament& supper of the lord. Which they do call Eucharistiam, a thankes giving, because that by it the faithful& godly, are moved too give high& immortal thankes unto god, their heavenly father, for the death of his onely begotten son, Iesu Christ. Sometime Sinaxin, that is to say, a charitable coming together of the faithful, unto this holy maundy& feast of everlasting life. And otherwhiles a sacrifice, because that as Chrisostom saith, it is a memorial of the omnisufficient sacrifice, ones for ever offered in the altar of the cross. Yea the very missaries( that truth compelling thē to the same) do call it the mystery of faith,& the sacrifice of laud and praise. These things therfore, good chrysten reader, thou shalt deeply print in thy mind& memory, that thou majesty hereafter withstand the enemies of the truth, which every where do boast& crack, that the holy doctors do stand& make for thē, where as yf they be well vnderstanded, they do all against them. For that which they do bring out of Cipryan and Ambrose, all godly learned men do agree, that they they were not Cipryans nor Ambroses works, but works falsely adscribed unto them, by such false antichristes as intended to bring in this erromus, doctrine into the church of christ. Therfore let no such sayings move thee, but sticking to the spirit which quickeneth, study with al thy endeavour, to be made one body with our head, Iesu Christ, which in his glorified body, sitteth on the right hand of god the father, till his enemies be made his foot stolen. As for my parte, I will daily& hourly beseech that almighty lord, the father of al mercy and comfort, which did sand his onely begotten son, Iesu Christ into this world, with al plenitude of heavenly doctrine, bidding us to hear him, as his well-beloved son, that he vouchsafe with his spirit, to kindle▪ rauishe and inflame our heartes, to the fervent love of his doctrine onely, that so with one faith and one consent, rejecting the dreams& doctrines of men, we may feed our souls with the heavenly food of the Scriptures and word of god. To whom be praise glory and honour for ever. Amen.   

¶ The godly sayings of the old faithful fathers, vpon the sacrament of the body and blood of Christ.  

¶ augustine, in a Sermon made to the children and infances, touching the sacrament.  
THat, which ye se in the altar of god, ye did se it also, the night before: But what it was, what it doth mean, and of how great a thing it doth contain a sacrament, ye haue not yet herd. That therfore which 
this Sacrament is a matter of faith.  ye do se, is bread, and that which is set before your eyes, is a cup: But touching that wherein your faith desireth to be instructed: The bread is the body of Christ, and the cup his blood. truly, this is briefly spoken, and which peradventure might suffice the faith: But faith requireth further instructyon. For the prophet saith: except ye believe ye shal not understand. Therefore 
Esaie. vi. cha.  ye may say unto me now: Thou hast bidden us to believe, expound, that we may understand For such an imaginatyon may rise in any mannes mind: We know that our lord Iesus christ did take his flesh of the Virgin Mary. He being an infant, did 
The carnal nativity of christ is here shewed& declared.  suck, was brought up, did grow, and came to mans state He did suffer persecution of the Iues, he was hanged vpon the cross,& there he dyed. He was buried, and the thyrde day he rose again. On what day it pleased him, he did ascend into heaven. Thether did he carry up his body, from whence he shall come, too judge the quick and the deade. There he is now sitting on the right hand of the father. Howe can, ergo, that bread be his body, and the cup, or that which is in the cup, be his blood? These things brethren are therfore called sacraments because that in them, one thing is sene, and an other thing vnderstanded. That which is sene hath a vysyble appearance or form, but that which is vnderstanded, hath a spiritual utility& profit. If thou wilt thē understand the body of Christ hear the 
i. Cor. xii cha. We ourself are the body of christ.  apostle, saying unto the faithful: Ye are the body of Christ,& his membres. Therfore, if ye are the body of Christ,& his members your misteri is put vpon the table of the lord, and ye receive also the mystery of the lord. To that which ye are, ye answer: Amen, and in aunswearynge, ye subscribe unto it. Thou dost hear therfore the body of Christ, and thou answerest. Amen. Be thou a member of the body of Christ that thy Amen, may be true. Why is it therfore ministered in bread? Let us here bring nothing of our own, but hear the apostle himself, which when he speaketh of the sacrament, saith though we be many, we are one bread, and one body. understand 
i. Corinthi. x.  and rejoice: Therein is unity, godliness, truth, and charity. Though we be many( saith he) we are one bread and one body: remember that bread is not made of one corn: but of many. 
How the bread is made.  When ye were exorcized, ye were in a maner ground, when ye were baptized, ye were as a man should say, knode together When ye did receive the sanctification 
A meet or apt similitude and comparison betwixt the faithful that are brought unto the faith, and the bread which is made of many cornes.  of the holy ghost, ye were in a maner, baken. Be ye the, which ye se, and receive that which ye are. The apostle did say this of the bread. Now what we ought to understand of the cup, though not one word therof is spoken, yet it declareth and sheweth itself sufficyently. For even as, that there may be one visyble form of bread, many Cornes are knode together in one( asthogh that were done, which the holy scripture doth say of the faithful, they had al one mind,& one 
acts .iiii. cha  heart to god) so remember ye brethren, whereof wine is made. Many 
How wine is made.  grapes do hang vpon a cluster but the haviour of the grapes, is confounded together in one. so our lord Iesus christ lying us,& willing us to pertayn unto him, did consecrate vpon his board, the mystery of our peace& 
The sacrament is a mystery of unity& love.  unity. He that receiveth the mystery of unity, and doth not keep the knot& bonde of peace, doth not receive the mystery for himself: but a witness against himself: Ne no man ought to doubt but that every one of the faithful, is made partaker of the body and blood of christ, when in baptism, he is made a member of christ, and that no man 
The young babes being baptyzed▪ are also partakers of the body of the lord though they do die afore that they do believe the sacrament.  is put or enstraunged from the partakynge of this bread, and of this cup, if he be in the unity of the body of Christ, though he doth depart out of this world, afore that he doth eat of this bread, and drink of this cup. For he can in no wise be deprived of that partaking& benefit of this sacrament, when he hath. found& gotten the self same thing that the sacrament doth signify.   

¶ Our of a sermon of S. Augustine, touching the sacramentes of the faithful. made vpon the second holy day of Easter.  
¶ Because that Christ hath suffered for us, he hath betaken unto us in this sacrament, his body& his blood, which he hath also made, even us ourself. For we are also made his body, and by his mercy wee are even the same thing that we receive. remember that ones ye were not, and ye haue been created. Ye were brought into the floor 
How we are made the lords bread,  of the lord, with the labours of the Oxen, that is too say, of them that did preach the gospel, ye were thresshed. whiles your Cathechysme lasted, ye 
catechism is as much to say institution and teaching●  were kept in the barn. Ye did give your names,& began to be ground, with fastings& exorcysmes. afterwards, ye came to the water,& being knode, were made the bread of the lord. Lo what ye haue received. Therefore as that which ye see, was made one, so be ye all one in loving etche other, in keeping among 
Let us be one in love as the bread is made one of many cornes.  you, one faith and hope and one indissoluble love. heretics when they do receive the same, they do receive a witness against themselves, because that they seek a division, whereas this bread doth betoken an unity. So the wine was in many clusters,& now is one. It is one in the sweetness of the cup, after the pressing of the wine press. And ye after your fasting and labours, after your humility& contrition of heart, are in the name of Christ, as if a man should say come to the Chalice of christ. There are ye vpon the table, there are ye in the chalice. And together with us ye are. For we receive it together, we drink it together, because we live together. If any man do eat of this bread, he shal live for ever,& the bread which I shall give, is my flesh, which I shal give for the life 
Flesh is taken in this place, I mean the flesh which doth not understand, for a carnal man that understandeth al things after the flesh,& as they are spoken. Ye shall haue these words vpon john, the xxxv. treaty.  of the world. When should flesh understand howe he did call bread flesh? That is called flesh that flesh doth not understand,& much more flesh doth not understand it, because that it is called flesh, for they were astonied atit& murmured among themselves thinking that it could not be done. My flesh( saith he) for the life of the world. The faithful do understand the body of Christ, if they themselves do not despise to be the body of christ, let thē be made the body of Christ, if they will live with the spirit of Christ. Onely the body of christ, doth live with the spirit of Christ. Take ye hede my brethren, what I 
We can not live with the spirit of Christ except we be in the body of christ.  haue said. Thou arte a man and hast both a spirit and a body. I understand by the spirit, that which is called the soul wherewith thou being a man arte compact and made. For thou dost consyste of soul and 
The spirit is taken in a man for the soul,  body. Thou hast therfore an inuysyble spirit, and a vysyble body, Tell me whether of thē hath his life of the other. Hath thy spirit his life of thy body or thy body of thy spirit? All men living will say: wee haue life of the spirit. And surely, he that can not answer this I can not tel whether he liveth or not. What do answer all men living? truly we haue life of our spirit. wilt thou thē live with the spiryt of Christ? Be thou in the body of christ. Doth my body live with thi spirit? My body liveth with my spirit, and thy body liveth with thy spirit. The body of christ, can not live: but with his spirit of 
He that is not in the body of christ doth not live in the spirit of Christ,& therfore he is not his, and the eating of the sacrament profiteth him nothing. i. Corin. x. How sinners may be made thee body of christ.  Christ. Therfore the Apostle S. paul, expounding this bread saith: Though we be many, we are one bread and one body. O sacrament of godliness. Oh sign of unity. O bonde of charity and love. He that will live hath wherewith he may live, let him come nere, let him believe, let him be incorrupted and quickened. let him not go from the jointure and compage of the members. Let him not be a rotten limb, which deserveth to be cut of, let him not be crooked, whereof he may be ashamed let him be fair, plain& whole, let him cleave to the body. Let him live to God, thorough god. Let him now labour in earth, that afterwards he may live in heaven.    

¶ In the same Sermon.  
HE will that this meate and drink, should be understand 
The mystical bread& drink is that feloshyp of the faytheful.  to be that fellowship and society of his body and of his membres, which is the holy congregation in his predestinate and called, in his justified and glorified sainctes and faithful. Of that which the first is done 
The .iiii. degrees of mans salvation.  already, that is to say, predestination. The second and third are done, be now a doing, and hereafter shall be done, that is to say, callling and justification. The fourth is now in hope,& hereafter shall be fulfilled in dede, that is to say, glorifyinge. The sacrament of this thing, is prepared in some place daily, and in some place, at certain appointed times, as vpon the sunday. And it is received 
The thing signified bye the sacamente is unto all men that are partakers thereof unto life and to no man unto destruction.  at the table of the lord, of some unto life, and of some unto destruction. But the thing itself, whose sacrament this is, is received of all men unto life, and of no man unto destruction, whosoever is partaker of it. For my flesh( saith he) is meate in dede, and my blood is drink in dede For sithe that men do onely desire and covet, with meate and drink, to put away their hunger and thirst: This meate onely( which maketh them, of whom it is taken, immortal and incorruptyble) and this drink can do it, that is to say, the fellowship of the saints, where full& perfit peace and unity shal be. Wherefore,( as holy men of god, haue perceived before us) 
This meate is the fellowship of the sainctes.  our lord Iesus christ, did betake his body and his blood in those things which can be 
Why christ did betake unto us his body and blood in bread& wine  redacted into some one thing of many. For the one is made of many cornes. one: and the other doth run together into one, out of many grapes. He 
john .vi. cha.  that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. This is therfore 
An ungodly person eateth nothing but thesigne though he receive never so often the sacrament.  to eat that meat, and to drink that drink, to dwell in Christ,& to haue Christ dwelling in him And by this, he that dwelleth not in christ, and in whom Christ doth not dwell, doth neither eat his flesh, nor drink his blood, though he doth eat and drink the sacrament of so high a thing, to his own damnation.  

¶ Augustin .i. quinquage. psalm .xxxix.  
¶ That first sacrifice being abolisshed, the brent offerings of rams, 
Al the sacrifices of the old law were but figures& shadous of that only sacrifice ones offered in the cross, which sacrifice endurethe for ever: nor we need no more sacrifices but of praise and thankes giving. &c. The promise ones made is now performed.  gotes, calves,& other beasts, being taken away: The lord would none of them. Why would he none of thē, sith that at the first he would haue thē? Because that they al were words of promise, and the words of promise, when that is come, which they do promise, be not used or spoken A man is stil called a promyser, till he doth give. When he hath given, he doth change his words. He doth not say still: I will give that which I haue promised: but I haue given, and so he hath changed his words. Why did this word please him first, and why hath he changed it? Because it was a word of that time,& for that time it did please. whiles the promise lasted, it was spoken& used. But when that is given, which was promised, the words of promise are taken away and the words of performance given. Therfore those sacrifices, as words of promise, are taken away. What word of performance is given us? That body which ye do know, which would god ye knew not to your own damnation. Thou wouldest 
psalm .xxxix.  no sacrifice( saith he) nor oblatyon. What then? Are we now left without a sacrifice? God forbid. For saith he, thou hast made me a body. Therfore thou wouldest none of them, because thou mighteste perform this. The performynge of the promises hath taken away the words of promise. this was promised with certain signs. The signs be taken away,& the truth which was promised, is alreadi given and exhibited. We are in this body, we are partakers of this body. We know what we do receive. And ye that know 
i. Cor. xi. cha.  not, learn: and when ye haue learned, beware that ye receive it not to your own damnation. For he that eateth& drinketh vnworthely, doth eat& drink his own damnation. A body is made unto us, let us bee made perfit in the body.    

¶ August. in the .xxvi. treaty vpon john.  
HOw many do receive of the altar, and die? yea, by receiving do incur death? wherefore the apostle 
i. Cor. xi. cha  saith: He doth eat& drink his own damnation. For the morsel of the lord, was poison unto Iudas, and yet he did receive it,& when he had received it, the enemy did entre into him. Not because that he had received any evil thing: but because that he being wicked, did receive it wickedly. mark ye therefore brethren. eat ye this spiritual bread, spiritually. Bring innocency of life, to the altar. Though your sins be daily& quotidian, 
Let noo man come to the lords table except he repent truly.  let not them be deadly. Before that ye come too the altar, take ye hede what ye say. And forgive us our grievances, as we forgive them that trespass against vs. Dost thou forgive? it shalbe 
The lord cannot be deceived of any man.  forgiven unto the. Come boldelye, it is bread, and not poison. But se whether thou dost forgive or not, for if thou dost not forgive, thou makest a lie, and liest unto him, whom thou canst not beguile. Thou mayest make a lye unto god, but thou canst not 
God knoweth the tames and heartes of men.  deceive god. He knoweth what thou dost: He seeth thee within, he examyneth the within, he looketh vpon thee within, he iudgeth thee within, he doth either condemn or reward the within. Therfore the fathers of them, that is to say wicked fathers of the wicked, murmuring fathers, of murmurers.( For we do not read, that ever 
Murmuring is one of thee greatest sins against god.  the lord was so grievously offended with any thing, as with murmuring against God) the lord willing to show that they were the children of such, began with them, after this maner: what do ye murmur among you, O ye murmurers, children of murmurers. Your fathers did eat Manna in the desert, and are dead. Not because that Manna was evil, but because that they did eat it wickedly. This is the bread which cometh down from heaven. Manna did 
Manna was a figure of Christ, the heavenly bread The sacramentes of the old& new testament did differre in signs, but in the thing which is signyfyed they be al one i. Corinthi. x.  signify this bread, the altar did signify this bread. They were sacramentes, and did differ in signs, but in the thing, which is signified, they be al one. Hear the Apostle: For I will not that ye be ignorant, brethren, that our fathers were all under the cloud, and went al thorough the Sea, and were all baptized by Moses, in the cloud, and in the sea, and al did eat one spiritual meate: even the same spiritual meate, albeit, an other bodily meat. For they didde eat Manna,& we do eat an other thing. But they did eat the same spiritual, that we do: but our fathers, unto whom we are like, and not theirs. moreover, he saith,& they did drink all one spiritual drink, they drank one thing, and we an other. But the was in the outward appearance which nevertheless did signify the self same thing spiritually. And how did they drink al one drink? saith the apostle: They did drink of the spiritual rock that followeth thē, and the rock was christ. Thereof haue we bread, thereof haue we drink. The rock was Christ, in sign and figure, now is that very true Christ in the word,& in the flesh And how did they drink? The rock was twice smitten with the 
Exod. vii. cha.  rod. The twice smiting, did signify the two pieces of the cross This is therefore the bread that cometh down from heaven, whereof yf any man doth eat, 
It must be a spiritual eating.  he shal not die: But he that pertaineth to the virtue of the sacrament, not he that partayneth to the visyble sign. He the eateth inwardly, and not outewardly. He that eateth with his heart, not he that presseth with his teeth. Manna came down from heaven: But Manna was a shadow, and this is a verity.  

Augustine, vpon the words of christ, the .lxiii. Sermon.  
¶ most dere beloved, we be 
i. john. iii cha  the children of God, by grace, by faith, by the sacrament, by the blood of christ, by the redemptyon of our saviour, we are the children of GOD: It didde not yet appear what we shall be. We know that when he doth appear, we shall be like unto him. For we shall se him, even as he is. Lo, to what thing 
spiritual meate is not minysshed.  we are nourished, to receive& eat, and yet notwithstanding that thing which is eaten, is not minisshed, whereas he that doth eat is quickened. Other meat though in eating it quickeneth the body, yet when it is eaten it is minished: But when we shall begin too eat ryghteousenes, too eat wisdom, to eat that immortal meate, both we shall be quickened, and the meate not minished. Yf some excellent meate were praised unto thee, which thou shouldst 
against this holy supper we must prepare our souls& not our bealyes.  eat at thy dinner, thou woldeste prepare thy belly, now God is praised unto the, prepare thy soul.   

¶ Augustine, vpon the words of the apostle, the second Sermon.  
¶ When he therfore, betakyng unto us such meate and such 
john .vi. Cha  drink, did say, except ye eat my flesh, and drink my blood, ye shal not haue life in you. Did any other thē life itself, speak these words of life? But it will be death unto that man,& not life, that thinketh life to be a liar. His disciples were offended, not all, but many: saying to themselves. This is an hard saying who can hear it? What meaneth this? Doth this offend you? Do ye think that I will make partes of this body,& cut in sunder my membres,& give them unto you? What, yf ye do 
Christ could not be consumed.  se the son of man, ascending where he was before? truly, he that ascendeth whole, can not be consumed. Therefore he did both give unto us an wholesome refection of his body, and of his blood, and also did briefly assoil that hard question of his wholnes. Let them eat thē, that do 
What is too eat that spiritual meate& drink that spiritual drink.  eat, and drink that do drink let them hunger and thirst. Let them eat life, let them drink life. That eating is a refection in dede, and yet thou art so refectyoned, that thou canst not lack, whereof to be refectioned. What other thing here, is it to drink, but too live? eat life, drink life, and thou shalt haue life,& yet the life is whole. But that will be, that is too say, the body and blood of christ, shall be life unto every man, yf that which is taken visibly in the sacrament, be eaten and drunken spiritually in the verity itself. For we haue herd the lord say: It is the spirit that quickeneth the flesh profiteth nothing. 
john .vi. cha  The words that I haue spoken unto you, are spirit& life.   

Augustine, in the .xxi. book of the city of God, and .xv. chapter.  
¶ This is the bread that cometh down from heaven, if any man eateth of it, he shall not 
john .vi. cha  die. I am the lively bread that cometh down from heaven, if any man doth eat of this bread, he shal live for ever. Not without a cause, it is asked how it ought to be taken. And from them truly, unto whom we answer now, they unto whom we shall answer hereafter do take away this understanding These be they that promise this deliverance, not to all them that haue received the Sacrament of baptism,& of the body of Christ: but too the catholic onely, though they live wickedly. For( say they) they do not onely eat in the sacrament or sacramentally: but in very dede, the body of Christ, and that because that they are in his body, of the which body, the apostle saith: though 
i. Corin. x  we be many, we be one bread,& one body. Ergo, he which is in the unity of his body( that is to say, in the knot of the membres of Christ) 
Who be the true eaters.  of the which body the faithful in their communion, are wont to receive the sacrament, we ought( I say) verily to esteem, that he doth eat the body of christ, and drink his blood. And by this, he ritikes& schismatics being divided from the unity of this body, may receive that self same sacrament: but not holsom& profitable unto them, but rather noisome& hurtful, Whereby they shal the sooner be condemned, or the later be delivered. For they are not in that knot& bonde of peace, 
Peace& unite is expressed in the sacrament.  which is expressed in this sacrament.   

¶ In that same chapter.  
¶ He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. He sheweth what is to eat, not sacramental lie, but in very dede the body of Christ,& to drink his blood. For that is to dwell in christ, that Christ may dwell in us, for 
unity& love onely doth feed vpon the body& blood of christ.  he did speak this thing, asthough he should say: he which dwelleth not in me, and in whom I do not dwell, let him not say or think that he eateth my body, or drinketh my blood. They do not therfore dwell in Christ which are not his limbs, but they are not his limbs, which make themselves the membres of an harlot.   

¶ Augustine vpon john .xxvi. treaty.  
¶ He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. This is therfore 
By these words ye may se that the sacrament is not the very body of Christ else the wicked which dwelleth not in Christ should eat his flesh  to eat that meate, and too drink that drink, too dwell in Christ, and to haue Christ dwelling in him. And by this, he that dwelleth not in christ, and in whom Christ doth not dwell, without doubt, he doth neither eat the flesh of christ spiritually, nor drink his blood, though he doth carnally and visibly press with his teth, the sacrament of the body and blood of christ.   

¶ Augustine the .xxvii. treaty, and .vi. chapter of john.  
¶ And he did expound the maner of the distributyon of this his gift, how he should give his flesh to eat, saying: He that eateth my flesh. &c. This is a token, that he hath eaten& drunk 
The true way to eat the body of christ  yf he dwell, and be dwelled with all, yf he doth inhabit, and be inhabited, yf he doth stick fast unto, and be not forsaken. He hath therefore taught and warned us, with these mystical words, that we should be in his body and members, under him as our head, eating his flesh and not forsaking the unity of his body.   

If ye se the son of man ascending where he was before.  
¶ What is this? with these words he doth assoil thē, whom he knew: with these words he doth declare& show wherefore they were offended, with these words truly, if they might haue vnderstanded. For they thought that he should erogate and part his body among them: But he 
Why the ieues were offended.  saith, that he shall ascend into heaven whole: When ye shall se the son of man ascending where he was before: Then truly ye shal se that he doth not distribute his body, after the maner that ye think. verily ye 
The grace of god can not be consumed  shall understand that his grace is not consumed with teeth.   

Augustine .ii. quinquage. rcviii. psalm  
¶ When the lord did betake this unto us, he had spoken of his flesh, and said: except a man doth eat my flesh, he shall not haue in him, life everlasting. And he said, the words that I haue spoken unto 
The natura● body of chri● is not eaten nor his blou● drunken.  you, are spirit and life. under stand ye spiritually, that which I haue spoken unto you. Ye shall not eat this body which ye se, nor drink the blood which they shal shed, that shal crucify me.   

¶ Augustine in the third book of the Chrysty an doctrine.  
¶ except ye eat the flesh of the son of man,& drink his blood, ye shall not haue life in you. He seemeth to command 
To eat, is to be partaker of the passion of christ.  a foul and wicked thing. Therfore it is a figure, commaundinge us to be partakers of the lords passion, and to print in our memory sweetly, that his flesh was crucified and wounded for vs.   

¶ In the decrees of penance, the second distinction vpon charity and love, these words of S. Augustin are found.  
¶ Also the lord. I am the lively bread that came down from heaven, if any man doth eat of this bread, he shal live for ever He therfore that doth not live for ever, did never eat this lively bread. But he that hath not eaten, did not believe in him. For this is to eat, that lyuelye 
To believe in Christ is to eat his body and to drink his blood.  bread, to believe in Christ, that is to say, with love, to stick fast unto christ. Sith therefore the the wicked did not believe, he did not eat him, and so he did want the faith of the Christians whereby onely sins are remitted.   

¶ Augustine, vpon the words of the lord in Luke▪ xxviii. Sermon.  
¶ give us this day, our daily bread. When I did entreat of the sacrament, I did say unto you, that before the words of Christ, that, which is offered, is 
mark howe that he saith it is called the boby of Christ& not it is the body of christ. Christ is that supersubstantial bread.  bread: but after that the words of christ are spoken, it is noo more called bread: but the body of Christ. Therfore in the lords prayer, which followeth, we say: give us that supersubstancial bread, not this bread that goeth into the body: but that bread of everlasting life, which upholdeth the substance of our soul.   

¶ This saying of S. Augustin is found in the Canones of consecratyon, and in his epistle to jerome.  
¶ The body of Christ, in the which 
Ergo it is not where soeuere the sacrament is ministered.  he did rise, must be in one place: but his truth is spread throughout al the world.   

Augustine, in his Epistle to Dardanus.  
¶ Therefore doubt not, but the Iesus Christ, in that he is a man is there, from whence he shal come, remember and faithfully hold the christian confession, that he did rise from death, ascended into heaven, and sitteth on the right hand of God the father, 
this faith or article of our faith they do destroi which aff●rme that the very natural body of christ is in the sacrament,  and that he shall come from none other place, too judge the quick and the deade. And he shal come( the angels testifyinge the same) as he was sene to go up into heaven, that is to say, in the same form& substance of flesh, unto the which truly, he did give immortality, but from it he did not take away the human nature. After this form, wee 
hear we be warned too shun the heresy of the Marcionites which did affyrm that Christ hath but a fantastical body  must not think that he is in every place. For we must beware that we do not so affirm the divinity of the manhood, that we take away the truth of his body. For it followeth not, that the thing which is in god, should be in every place, as god is. For the scripture doth truly testify unto us, that we live, move and be in him,& yet are we not in every place, as he is. But man is otherwise in god, and god other wise in man, by a certain proper& singular way. For God and man is one person,& both 
Christ touching his manhood is in heaven& in every place toucheynge his godhead.  of thē one Christ Iesus, which is in every place, in that he is god, and in heaven, in that he is a man.   

¶ Augustine vpon john, touching the words of the lord, the .liii. Sermon.  
¶ The very true faith doth 
The church which is the mystical body of Christ, is bi a certain maner of speech called christ  hold, that the saviour of the world was sent unto vs. For christ himself, that is to say, the body of Christ, dispersed throughout al the world, doth preach Christ. He was in heaven, and yet unto him that persecuted rageously here in the earth, he did say: Why dost thou persecute me? Where the lord did expressly show, that he was here in vs. So he doth increase and grow together whole: For even as he is in us here, so we are there in him. The knot of love and charytye 
charity doth make us one with god.  doth bring that too pass. He that is our head, is the saviour of his body. Ergo, christ doth preach Christ. The body doth preach his head, and the head doth defend his body, and therfore the world hateth vs. whosoever will be in his body& in his members, let him not marvel, yf the world hateth him. Many do receive the sacrament 
Not all they that receive the sacrament be sauede or incorperated with Christ  of his body: but they shall not all that receive it, haue the place with him,, which is promised unto his members.   

Augustin in his commentaries vpon the xxxiii. psalm.  
¶ A man may be born with other 
He doth expound himself in the .ii. sermone vpon the same psalm where he saith, he was borneafter a certain maner in his own hands moreover this place is well expounded both in that which goth here before& in that which immediately followeth. mark these allusions and maner of speakynges,  mens hands. with his own hands no man is born. But christ was born with●●s own hands, when he betaking his body, did say. This is mybody: for he did bear that body in his hands   

Augustine, to Bonifacius.  
¶ We often use to say when Easter draweth nigh, that to morrow or the next day, is the lords passion. And yet it is many yeres since he suffered,& that passion was never done but ones. And vpon that sunday we say: This day the lord did rise again, and yet it is many yeres since he rose. Now is there no man so foolish, too reprove us as liars, for so saying. Because we name these dayes, after the simylytude of those in which the things were done, so that it is called the same day which is not the very day: but by revolution of time, like unto it. And it is name to be done the same day for the celebration of the sacrament which is not done that day, but was done long before. Was not Christ once crucified in his own person?& yet in a mystery he is crucified for the people, not onely every feast of Easter: but every day. Neither doth he lye, which( when he is asked) answereth that he is crucified. For if the sacramentes 
The sacramentes do take the names of the very things whereof they are sacramentes.  had not certain similitudes, of those things whereof they are sacraments, thē should they be noo sacramentes at all. And for this similitude, for the most part, they take the names of the very things. And therfore after a certain maner, the sacrament of Christes body, is Christes body,& the sacrament of Christes blood, is Christes blood. And the sacrament of faith, is faith. For it is none other thing to believe thē to haue faith. And therfore when a man aunsweareth that the infant believeth( which hath not yet the affect of faith) he answereth that he hath faith, for the sacrament of faith. And the he turneth himself unto god, for the sacrament of conversion. For the answer pertaineth unto the ministering of the sacrament As the apostle writeth of baptism. We are buried( saith he) 
baptism signifieth buryyng and yet the apostle saieth not we signifi burymge but we are butted so that this verb est, is, must be here taken for it signifieth christ in his last Suppere did deliver the figure of his body unto his disciples.  with Christ, through baptism, unto death-He saith not: We signify burying, but utterly he saith We are butted. He called therefore the sacrament of so high a thing, even with the proper name of the very thing itself.   

¶ Augustine in the preface of the .iii. Psal.  
¶ He admitted him( speaking of Iudas) unto the banquet, when he did betake& deliver unto his disciples, the figure of his body   

Augustine to Adamantus.  
¶ The lord doubted not to say This is my body, when he 
The lord saith this is mi ●odi when he gave a figure of it.  gave a sign, or figure of his body. For truly( saith he, by and by after in the same chapter) so the blood is the soul as Christ was the ston. And yet the apostle did not say: The ston did signify Christ, but the ston was christ.   

Prosper, in the book of sentences.  
¶ He that dwelleth in Christ,& 
He that by sagreethe from christ doth not eat his flesh, nor drink his blood.  whose geast christ is, doth receive the meate of life,& drinketh the cup of eternity. For he that discordeth from Christ, doth neither eat his flesh nor drink his blood, although he receiveth indifferently every day, the sacrament of so high a thing, too the condemnatyon of his presumptiousnes.   

Ambrose vpon the sacramentes.  
¶ This bread that goeth into the body, is not so greadelye 
The bread of everlasting life is sought of vs.  sought of us, but the bread of euerlastinglife, which upholdeth that substance of the soul. For he that disagreeth from christ, doth not eat his flesh, nor drink his blood, although he receiveth the sacrament of so high a thing, to his utter damnation& undoing.   

Ambrose vpon that epistle to the Cori. xi. cha vpon this saying: show the lords death  
¶ Because that we were delivered, by the death of the lord, we, 
Here he meaneth the sacrament.  in eating and drinking of this thing, do signify the flesh and blood, which were offered for vs.   

Ambrose, vpon the sacraments .iiii. book  
But peradventure thou wilt say: I se no appearance of blood, 
We drink a similitude of Christes blood  but it hath a similytude. For even as thou hast taken the similytude of death, even so thou drinkest the similitude of the precious blood.   

Tertullian in the .ii. book against martion  
¶ christ himself did not reprove 
martion was an heritike which did reprove al creatures saying that they were evil martion did affirm that christ hath a fantastical body, which opinion, this holy doctor doth oppugn with thee sacrament which could not haue been a figure of christes body, except he had a true body▪  or discommende bread, where with he doth represent his body.   

Tertullian, in the .iiii. book against martion  
¶ Christ taking bread,& distributinge it unto his disciples made it his body, saiing. This is my body, that is to say, the figure of my body: But this bread could not haue been a figure of it, except christ had had a true body. For a vain thing or phantastycall can take noo figure.   

origen vpon Leuiticus, the .vii. Homely.  
¶ understand that they are figures, which are written in the scriptures of GOD. And therfore examine them, as spiritual men, and not as carnal. understand those things which are spoken-For if ye take or understand those things as carnal men, they do hurt, and not nourish. For there is also in the gospel, a letter that killeth. Not onely in the old testament 
In the new testament there is also a letter that killeth.  a killing letter is found: but also there is in the new testament, a letter which killeth him, that doth not understand those things spiritually, which are spoken. For if thou dost follow after the letter, this that is spoken: Except 
Iho. vi. chap.  ye eat my flesh and drink my blood, this letter killethe. Wilt thou that I bring unto the out of the new testament, an other letter that killeth? He that hath no knife( saith he) let him sel his cote& bie one. Lo, this letter is 
Luke .xxii. cha  of the gospel, and yet it killeth But if thou takest it spiritually it killeth not: but in it is a quickening spirit. Therefore understand spiritually those things which are spoken, whether it be in the lawe, or in the gospel For a spiritual man dyscusseth al things, and is judged of no man.   

In the same book, the .ix. homely.  
And thou which art come to the true bishop which with his blood hath purchased unto the, the mercy of god,& hath reconciled the unto his father, do not stick to the blood of the flesh: but learn rather the blood of the word. And hear him that saythe.  
This is my blood which 
The flesh and blood of gods word must be sought.  shal be  shed, for the remission of your sins. He which is taught in the mysteries, doth know the flesh& blood of the word of god.   

Athanasius vpon this saying of Christ, he that shall speak a word against the holy ghost  
¶ It is the spirit that quyckeneth, the flesh profiteth nothing 
john .vi. cha  the words which I spake unto you, are spirit& life. For in this place also he meaneth both of his own flesh,& his own spirit: And he divideth the spirit from the flesh, that they might know through faith, not onely the visible part, but also the invisible part that was in him,,& also that the words which he spake, were not carnal, but spiritual. For what body should haue sufficed, to haue 
No carnal body can suffice to be that meate of all the world  been the meat of al the world? And therfore did he make mention of the going up of the son of man in to heaven, that he might with draw thē, from the bodily imagination and that they might hereafter learn 
Why Christ did make memtion of his ascendyng into heaven.  that the flesh was called heavenly meat, which cometh from above,& the spiritual meat which he would give. For( saith he) the words that I haue spoken 
john .vi. cha  unto you, are spirit and life.   

Bede vpon Luke.  
¶ After the solemnity of the old 
Why the solemnite of the Easter lamb was kept  Easter lamb was finisshed, which was observed in the memory al of the old deliverance out of egypt, he passeth forth unto the new( which the church gladly observeth in the remembrance of their redemption) that he in the stead 
Christ did ordain the sacrament of his own flesh& blood, in the figure of bread and wine.  of the flesh& blood of the lamb might institute& ordain the sacrament of his own flesh and blood, in the figure of bread and wine,& so declare himself, to be the same unto whom the lord swore.  
Thou art a perpetual priest, after the order of Melchisedeche And he himself broke the bread which he gave, to show that the breaking of his body, should not be done without his will. And 
The breaking of christes body was not done without his will. Why the bread is referred unto his body ● the wine unto his blood.  likewise he gave thē the cup, after he had supped. And because bread doth confirm and corroborated the flesh, and wine worketh blood in the flesh: Therefore is the bread misticallye referred unto the body of Christ, and the wine unto his blood.   

Barnard, vpon the psalm, qui habitat: the third verse, and the .iii. Sermon.  
¶ Except ye eat the flesh of the 
●hon .vi. cha.  son of man& drink his blood. &c They said: This is a hard saying, and so went away back from him: But what is it to eat his flesh, and to drink his blood: but to be partakers of his passion, and to follow that conversation which he did use here in the flesh? Which thing that most holy sacrament, in the which we 
The bread entereth into the mouth, but christ into the heart.  receive the body of the lord, doth signify, that is to say, that as the form of bread is sene to entre into us, so we must know, that by that conversation, which he did use in the earth, he entereth into us, to dwell, through faith in our heartes. For when righteousness doth entre, he doth 
i. Corinthi. i.  entre also, which of god the father is made unto us righteousness. &c.   

Gelasius Bishop of Rome, against the Entichians in the councyle of Rome.  
¶ Surely the sacramentes of the body and blood of christ, are godly and divine things,& therfore through them, are we made partakers of the divine. & godly nature. And yet doth 
this surely was the old learning which by the subtle craft of the devil was subverted.  it doth not cease too be the substance of bread and wine, but continue stil in the property of their own nature. And surely, the image and similitude of the body and blood of Christ, are celebrated in the act of the mysteries.   

Fulgentius, in the second book of faith  
¶ In these carnal sacrifices, in 
As the sacryfices of the old lawe were shadows of the flesh of Christ which should be offered, so the sacrament is a figure of it being already offered. mark that he doth call it a sacrifice, which nevertheless is but a remembrance of e sacrifice  the time of the law, was a signification of the flesh of Christ, which he without sin, should offer for our sins,& of the blood, which he should shed for the remission of our sins: But this sacrifice is of thankes giving& remembrance of the flesh of Christ, which he offered for us,& of the blood, which the same god did shed for us   

¶ Idem, in his book to king Thrasymundus.  
¶ This cup or chalice, is the new testament: that is to say, this cup or chalice, which I deliver unto you, doth signifi the new testament   

Idem in the second book.  
The same one man is local as 
Christ being a man is local, that is to say is contained in one place onely.  touching his manhood, which is also God unmeasurable from the father. The same one man, as touching the substance of his manhood, was absent from heaven, when he was in the earth:& forsaking the earth when he ascended into heaven: But as touching his godhead,& unmeasurable substance, he neither forsook heaven, when he descended from heaven, nor forsook the earth, when he ascended into heaven. which may be known by this most 
How christ did show his humanitye to bee local and his godhead to be present in every place  sure word of the lord, which to show his humanytie, to be contained in one place onely did say unto his disciples. I ascend unto my father,& your father, my God, and your God. Of Lazarus also, when he said Lazarus is dead. He said further more: I am glad for your sakes( that ye might believe) that I was not there. And again, showing the vnmeasurablenes of his godhead, he said unto his disciples: behold, I am with you to the worlds end. How did he ascend into heaven: but because he was local, and a very man? Or how is he present unto his faithful: but because that he is unmeasurable, and very God?   

jerome in his commentaries vpon matthew .xxvi. chapter.  
¶ After that the mystycall Easter lamb was fulfilled, and that christ had eaten the lambs flesh, with his Apostles, he took bread, which comforteth the heart of man, and passeth forth to the true sacrament of the Easter 
Here Hierom with holy Tertulian doth hold against the heretic martion  lamb, that as Melchisedeche brought forth bread and wine in prefiguratyon of him, so he might likewise represent the truth of his body.   

Hierom vpon Ecclesiastes, that is to say the book of the preacher  
¶ The flesh of the lord is very meate, and the blood of the lord 
We do eat the body of Christ and drink his blood in the redynge of the scriptures.  is very drink. We haue this good or profit only, in this world, that we may eat his flesh, and drink his blood, not onely in a mystery, but also in the reading of the scriptures. For it is very meat and drink, which is taken out of goddes word, by the knowledge of the scriptures.   

❧ jerome vpon the. C. ix. psalm. and .viii. Tome.  
¶ Thou art a perpetual priest, after the order of Melchisedeche Let us declare onely, why he did say, after the order of Melchisedech. this trewlye is as much to say: Thou shalt not be a priest after the Iuisshe oblatyons: But thou shalt be a priest after the order of Melchisedeche For as Melchisedech did offer or bring forth bread and wine, 
The body& blood of christ is the true bread& the true wine Melchisadech was king of Salem.  so thou shalt offer thy body, and thy blood, which is the true bread and wine. this Melchisedech did give those mysteries that we haue, unto vs. It is he that said: He that eatethe my flesh, and drinketh mye blood. &c. After the order of Melchisedech, he did give his sacrament unto vs.   

☞ Hierom in his commentaries vpon the Epistle of paul to the Ephesyans.  
¶ The flesh and blood of christ is taken or vnderstanded .ii. ways. 
The flesh and blood of Christ is vnderstanded .ii. ways  Either that spiritual and divine flesh, of the which he saith: My flesh is very meate,& my blood is very drink. Or that flesh which was crucified, or the blood which was  shed with the spear of the soldier.   

❧ Chrisostom. vpon the .xxvi. of Mat.  
¶ He also drank of it, lest when they heard his words, they 
christ himself did drink of the cup a fore that he gave it to his apostles.  should say: Why? do we then drink blood, and eat flesh?& so should be troubled, for when he spake before of those things they were offended with his words. And because it should not now also chance, he himself drank first of it, that he might cause them to come without fear too the partaking of those mysteries.   

❧ Idem .xvi. homely  
¶ The flesh profiteth nothing 
john .vi. cha  That is too say: My words must be vnderstanded after the spirit. He that understandeth them after the flesh; winneth no thing, nor taketh no profit therof. What meaneth this, too understand after the flesh, or carnally? 
What is to understand after the flesh  verily to take the things simply, as they are spoken and think none other thing. All mysteries or sacramentes, must be considered with inward eyes, that is to say, spiritually. For the inward eyes as sone as they do se the bread, do pass over the creatures, and think not of that bread which is baken 
That heavenly bread which is christ ●s signified by the sacrament  of the baker: but of him that called himself the bread of life, which is signified by the mystycall or sacramental bread.   

❧ Chrisostom in his first Tome vpon the viii. chapter of matthew, the. xvi homely.  
¶ It is against all reason, that we in very dede enjoying his benefits daily, should not as much as with words, give him thankes: Sith that the same acknowledging 
The acknowledgynge of the benyfites of god doth profit vs. & confession doth profit unto vs. For he hath noo need of any thing that is ours, but we haue need of all that he hath. The giving of thankes addeth nothing unto him: but it maketh us more familyares unto his majesty. For sith that when we remember the benefits of men, we are the vehement liar inflamed& kindled, with the love of them: much more 
Collo. iii. Cha●  if we be mindful of the benefits of god, we shall be the more studious to keep his commandments. Therfore that apostle saith Be ye thankful. For the remembrance of benefits& perpetual thankes giving, is a very good keeper of benefits: wherefore these most reverent& holsom mysteries, which we do celebrate in every congregatyon, are called 
Why the sacrament is called Eucharistia.  Eucharistia, that is too say thankes giving. For they are the remembrance of many benefits, and show the head fountain of the diulne charity& love toward us,& causevs always to give due thankes unto god.   

☞ chrysostom vpon the .x. chapter, to the hebrews, and .xvii. homely.  
¶ And this that we do, we do in the remembrance of that which is done already. For( saith he) do this in the remembrance of me. We do not offer an other sacrifice( as the bishop of the old lawe) but always the self same, yea, rather we do work the memorial& remembrance 
Here holy chrysostom and all other faithful fathers do use this worde● sacrifice for a memorial& remembrance of that onely ● sacrifice ones offered for ever as Augusty● also witnesseth in the. xxx viii. book against Faustus much contrary to them which craftily haue brought and induced into the church of Christ this cursed sacrifice of that mass●  of that sacrifice: But because that I haue made mentyon of this sacrifice. I will speak few things unto you, few things in number and measure: but which haue great virtue and utility. which remember ye, and print in your mindes. For the things that are spoken, be not ours, but the holy gostes What be they thē? Very many do receive of this sacrifice ones in the whole year, some twice, some oftener. Therefore we generally to al, not onely to thē that be here: but also to thē that sit in the wilderness. For they do partycipate ones in the year, yea, perchance after two yeares: What then? whom do we accept most? Them that receive it but ones, or them that receive it often or them that communycate seldom? verily we neither accept them that receive it ones, 
They that come to the lords table with a pure conscience are to be preferred before al other and to be accepted.  nor them that receive it often, nor them that communicate seldom, but them that come unto it with a pure conscience, with a clean heart, with a blameless life. And they that are not such, do not receive it as much as ones: why so? for they do receive their own damnation and utter 
●▪ Cor. xi. cha  undoing.   

☞ chrysostom out of the oratyon of S. Philogonius.  
¶ Many christen men are now come to that madness, and are grown to so great a contempt, that where as they be full of innumerable vices, they nothing regard 
The time of ● communion ●s no holy day ●ut of pure con●ience.  their own life, but vpon holy daies, do come negligently& rechelously unto this board, not knowing that the time, of the communion, is neither holy day nor solemnity: but a pure conscience,& a life clean from sins.   

☞ chrysostom out of the .xxvii. homely touching his return from Asia to Constantinopol.  
¶ We are not like the Iues, we 
In the matter of the sacrament we are neither bound to place nor to time.  are neither subject to place nor to time, being confirmed with the saying of the lord. As often( saith he) as ye eat of this bread, and drink of this cup, ye shal show forth the lords death. To day then we show the lords death: But then an holy day,& now to day also a holy day.   

☞ Chrisostom in his .i. Tome .li. homely,  
¶ For this sacrament is a sacrament 
The sacrament is a sacrament of peace.  of peace, which doth not agree with covetousness of money nor with simony. For if he did not spare himself for our sakes what punishment do we not deserve, if we spare not our souls 
Iudas for couiteousnes of money sold Christ, and so he did perissh Simon would haue bought the gift of the holy ghost for money, that he might be enriched thereby wherefore all they that bye or sel any spiritual gifts for lucre and money are called after this Simon Magus Simoniakes. The true honour of this sacrifice.  for the which christ did give himself, and in the mean season do spare money? Therfore let no Iudas nor Simon come to that table which both did perish for covetousness of money. wherefore let us I pray, avoid and eschew this parilouse pit, nor let us not think that it is sufficient for our saluatyon, yf when we haue spoyled wyddowes and fatherless children, we offer unto this table, a chalice of gold, trimmed with precious stones. Wilt thou honour this sacrifice? Offer thy soul, for thou which christ was crucified, make it golden. For if thy soul be a vessel of lead, what shall golden vessels profit thee?  
And verily that( table was 
superfluous coste in churches is discommendyd.  not of silver, nor that chalice of gold, wherein christ did give his blood, to his disciples, and yet al things were precious,& full of veneration and worship. For they were full of the spirit. Wilt thou worship the body of Christ? 
How the body of Christ must be worshipped  despise him not naked in his members, nor do not cloth him with sylkes in the church, and suffer him negligentlye abroad to be storued for cold and nakedness. For he the saeth: this is my body, and together with 
understand here that as the lamb being taken out of the flock and applied to the sacrifices of the passeouer is called the passeouer of the lord so is the bread which is broken in the remembrance of the body of christ called the body of Christ. It is the greatest honour that we can do unto god, if we do fulfil his will& worship him as he hath taught us in his word  the word, did bring the thing to pass, saith also: ye haue sene me hungry, and ye haue not fed me. And in so much that ye did not it too one of these little ones, ye did it not unto me,  
this body of Christ( meaning that which is ministered in the sacrament) hath no need of gayeclothing: but the other body( here he doth understand the poor membres of christ) hath need of great care and diligence. Let us therefore learn to be true philosophers in christ Iesu, and to worship him after his own will. For he which is worshipped, delighteth most in that worship, which he himself will haue, not in that which we prescribe unto him, So Peter thought that he did honour christ, when he would not suffer him to wash his feet: but it was contrary. Likewise worship thou him, as he will be worshipped, lay abroad thy riches too the poor. There is noo need of golden vessels, but of golden souls. answer me( I pray) what profit is it, if when his table in decked with many such golden cups, he himself perissheth for hunger? Therefore 
The poor must be cared for afore al other things.  feed him first, and after thou shalt deck his table, as of a superabundaunce. Thou dost make him a chalice of gold, and thou wilt not give him a cup of could water. What profit doth follow therof? The couerynges 
this godly learning hath been long hidden from ●s.  of his table, do shine with gold and thou denaiest unto him necessary raymentes. What dost thou give him then? Cell me, I pray the, if thou shouldst se a man almost dead for hunger, and wouldest not succour his necessity, with some meate: but deck a table before him with much gold and silver? What thankes thinkest thou would that man give unto the? What if thou shouldeste se a man almost frozen with could,& wouldest prepare no necessary raiments for him, but set up golden images in the honor of him shouldest thou not seem to comtempne him? So it behoveth the to think in Christ. When he goeth about wandering, as a stranger, lacking harbour, then thou dost not receive him,& in the mean season, thou dost trim the pauings of churches Thou makest up costly walls, thou settest up gorgeous heads of pillars, thou causest lamps to hang down from golden sielyngs& in the mean season thou dost not visit him being in prison. Noo 
No man was ever blamede because he had not builded gorgeous churchis  man was ever blamed or accused because he had not builded up costly temples or churches. But everlasting fire of hel( the punishment of the devils) do hang over us, except we do thother things diligently.    

¶ To all them that do profess the truth and verity of our lord, john Veron wisheth grace, not only to be readers, but also to be true followers of the gospel of our saviour Iesu Christ, that so we may al with a clear conscience, come too the lords table, banquet& feast of everlasting life.  
HEre ye haue( good chrystē readers) the opinyons& sayings of the old faithful fathers vpon the Sacrament of the body and blood of christ, compendyouslye set forth: Whereby ye may understand and perceive, not only howe we haue been deceived in the matter of the sacrament, these many hundreth yeres, by certain false prophetes, yet remaining here among us in this world, but also how we ought, if we intend to be in the unity of the body: of Christ, to come unto this holy maundie, and banquet of everlasting salvation. verily, dere beloved brethren, I would wish that all we, that do profess the gospel had always when we come to this communion, that most wholesome and profitable saying of the apostle, in our memory and remembrance: Purge the old leaven, that ye may be 
i. Cor, v. cha  sweet dowe, as ye are sweet bread. For Christ our passeouer is offered up for vs. Therefore let us keep holy day, not with old leaven, neither with the leaven of malycyousenes& wickedness: but with the sweet bread of pureness& truth: Then should all envy, malice and rancoure al filthy living and communication, al covetousness, fornication, adultery,& abominable whoredom, all detestable swearing strife and altercatyon be banished away from our heartes. Then should the mouths of the enemies of the cross of christ 
The enemies of the truth, do take an occasion vpon our naughty living, to blaspheme the scriptures.  and of his gospel, which vpon our wicked and filthy living, do take an occasion to speak evil of the word of God, and of his most sacred Scriptures, too the great comfort of all godly persons, be utterly stopped. Ye shal understand, that in this place the holy apostle saint paul doth allude to that old sacrament of the paschal lamb; or passeouer, which the ancient Iues were commanded to keep in the memorial of their deliverance out of egypt. In this old figure, nothing was commanded so straightly, as the vnleuened bread. In so much that the lord doth by his prophet Moses say. whosoever 
Exo. xii. Cha.  shall vpon these dayes eat any leavened bread, his soul shall perish, from among my people. This was but a figure, brethren 
Mat. xvi. cha. Beware of the leaven of the pharisees and saducees ●. Cor. v. chapi Know ye not that a little leaven doth sour the whole lump of dowe?  of better things to come. For sithe that leaven in the scriptures, when it is taken in the worse parte, doth signify both the hypocritical doctrine of the ungodly, and also wicked and vnclean conditions wherewith the whole man, yea the whole society and fellowship of mankind is infected. It is euydente, that now when Christ our true paschal lamb, is reuelated unto the world: we ought to keep a perpetual passeouer, abstainyng always from the leaven of ungodly doctrine,& unpure life. Which if we do not, with al our might and eudeuoure, sith that we do now daily eat our true paschal lamb or passeouer, that is too say, feed vpon the body and 
We feed dail● vpon the bod● and blood of christ spiritually not in a mystery only, but in the reading& hearing of the scripture.  blood of Christ spiritually, not onely in a mystery, but also in reading and hearing the scriptures: we ought too look for nothing elles truly, then for extreme damnation& death. For why? This is that royal& kingly banquet, unto the which al nations are bidden and inuitated But if any man doth presume to come unto it, not having the wedding raiment or bridegromes livery, he is by the straight commandment of that mighty king, which can kill both the soul and 
Mat. xxii. cha  the body, cast into utter darkness, where shal be weeping and gnasshyng, of teth. Therfore yf we will come to the lords table 
He that will come to the lords table without jeopardy must haue vpon him the brydegromes liuerye.  without jeopardy, if we will receive there an wholesome repast and not deadly poison, let us examine truly ourselves, whether we haue that vesture, which is required of thē that are bidden to that feast, or not. By the lyuerie badge or cogneysaunce great lords servants are known. hear then what the lord saith: By this shall all men 
john. xiii. cha. Which is the brydegromes liuerye.  know, that ye are my disciples if ye love one an other. Hereby ye may perceive that love is the onely raiment or liuerye, without the which whosoever dare come to this feast, he shal be, utterly to his own damnatyon, castawaye, as an unprofitable and rotten member. For Paul saith though I had al faith so that I could move mountains out of their own places, and yet 
i. Cor. xiii. cha  haue noo love, I am nothing.  
Yea, though I bestow al my goods too feed the poor, and give my body too be brent,& yet haue no love, it profiteth me nothing. Surely without love, we are unprofitable& vnfruictful branches, and be not in that knot of unity and peace which by this holy sacrament is unto us represented. Let us therfore cast away the deeds and works of darkness( which is the livery of our old ancient 
Rom. xiii. cha The works of darkness be the liuerye of the devill.  enemy) and put on the armor of light. Let us walk honestly, as it were in the day light, not in eating drynkinge neither in chaumbring& wantonness, neither in strife and enuyinge: But put we on Iesu Christ. He that doth put on Iesu christ, as he should do, or cast away the works of darkness, and of the flesh, which are these: adultery, fornication, vncleannes, wantonness, worshyppinge 
Gala. v. chap  of idols, witchcraft, hatred, variance, wrath, strife, sedition, sects, envying, murder, drunkenness, gluttony, and such 
What he doth put on, that putteth on christ Galat. v. chap  like: so he doth put on, and take to himself: love, peace, unity, concord, long suffering, gentleness, goodness, faithfulness, meekness, temperauncye: briefly, he doth put on all godly virtues, required of us in the Scriptures, and word of God. whosoever is decked with such a vesture and lyuerye, let him come boldelye to the lords supper, and there he shall taste how sweet the lord is, there he shall receive that lyuelye bread, that feedeth to everlasting life Some will peradventure say: this is a strange doctrine and contrary to all scriptures Doth not saint paul say 
Roma. i. chap Gala. ii. chap  that the ryghteouse shall live by faith? Doth not our iustifycatyon depend of faith only? Then yf we bring faith to the lords table, it is sufficyente to our saluatyon? There shall we receive the most wholesome physic that healeth all the diseases of the soul, and at length we shall hear the most comfortable word& saiing of our lord Iesus christ: go thy way, thy faith hath 
Mat. ix. chap Solution By faith only we are justified. Here thou must mark that this word only added of the holy doctors do not exclude good works as though when we haue faith we should do nothing, but it excludeeth ostentation and boasting of our good deeds. Bryeflye we must work,& yet say that wee are unprofitable servants and that through our works we merit nothing. Gala. v. chapi Ephe. ii. chap  made the safe. I confess& grant& ever haue been of the opinion& mind, that faith in Iesu Christ doth justify without the works of the law. For faith is the onely meate, whereby we apprehended the mercy of god, trust to his promises and his word. By faith onely we are saved, our sins are forgiven, and before God we be accounted ryghtuouse, as the Apostle to the Romaines, and Galathians doth plainly testify. But this faith must be no dead faith, it must be lively, it must work and bring forth fruits worthy this our vocation and calling. For saint paul saith: In Iesu Christ, neither is circumcision any thing nor yet uncircumcision: but faith which worketh by love. And again: We are his workemanshyp, created in Christ Iesu, unto good works, which God ordained, that we should walk in them. which( I pray thee) are those good works? These verily are the good works which 
The good works that god doth require of us much contrary to the doctrine of antichrist which taught the Masses pilgrymages& such beggarly gear were good works  god hath ordained that we should walk in them al the daies of our life. To be in outward and exteryoure matters next unto god, subject unto our kings magistrates, and rulers to honour father and mother, with all true obedience due unto them. To feed the hungry, too give drink to the thirstye, too cloth the naked, to harbour the harbourles, too visit the sick and refresh them that be in prison. Bryeflye too love our neighbour as ourselves, and to do always unto other, as we will be done too. These be the works preciselye commanded of God in his word and scriptures, which yf we do not too the uttermost of our power, the dreadful judge Iesus christ, whom wee haue despised in his members, shall thunder vpon us that dreadful and ineuytable Sentence. depart ye from me( O ye cursed) into everlasting fire, which is prepared for the devil, and his angels. Not ye all 
Mat. xxv. cha  that say unto me, lord, lord, shall enter into the kingdom of heaven: but he that doth the will of my father, which is in heaven, he shall enter to the kingdom of heaven: Had not these folkes the gift of faith? mark what followeth. They shall say unto me, lord, lord, haue we not prophesied in thy name? Haue we not cast out devils, and done many great miracles through it? And then saith christ, I will aclowledge unto them: I never knew you. depart from 
Mat. vii. chap  me, ye that work iniquytye. surely these personnes, here mentioned of, by our saviour Iesus christ, had beside faith( without the which they could not haue done those miracles) the gift of prophysye. why are they then reiectede and cast away? Because verily, that they wanted love. For the holy Apostle saint Paul( as I haue already, alleged before) doth paynlye say. 
i. Cori. xiii. ch●  though I could gladly and understand all mysteries or secrets and all knowledge. Yea, though I haue al faith, so that I could move mountains out of their own places, and yet haue no love, I am nothing Wilt thou say( here I do speak generally unto all them that with us do prefesse the gospel) that thou hast a Christian faith, when thou seest thy brother or thy sister 
He that seeth his brother or his sister na●ed or destitu●ed of daily ●ode,& hath ●o compassion upon them ●ath no chry●ian faith.  naked, and destituted o● daily food( whereas thou thyself dost fare delycyouslye, much meat and drink, which in time can not be spent of thy household servants, being corrupted by the, many gay and costly raymentes also, being shamefully moth eaten) and hast no maner of compassion vpon them? Is it enough to say unto them, when thou showest no mercy, nor gyuest nothing unto them: depart ye in peace: God send you warmenes and food? verily ye rich men, ye shal weep and howl, on your wretchedness, that shal come vpon you. Your riches are corrupt, your garments 
Iam. v. Cha.  are moth eaten. Your gold and silver is cankered, and the rust of them shall bear witness against you, and shall eat your flesh, as if it were fire Ye haue heaped treasures together, even wrath too yourselves in the last dayes. can ye. I beseech you, affirm truly that ye believe in christ, whom ye suffer, for more nakedness and want of food, thus misexablye too perish? whatsoever is done here unto his poor members( in whom he is either refreshed or neglected) he doth impute it done unto himself. For saythe he: In so much that ye did it too one of these lyttleones, ye did it unto me. And in so much as ye did 
Mat. xxv. ch●  not it too one of these lyttleones, ye did it not unto me. again, unto Saule, which persecuted his church rageouselye here in the earth, he said from heaven: Saule, Saule, why dost thou persecute 
acts. ix. and xxii. chapter.  me? mark ye this, ye worldelynges, which of vncharytable coueteousenesse, do join field to field, house too house, going about too be lords and possessyoners of all the world, whensoever ye put any poor man by his living, thrustyng him out of his house or farm, or else cause him to pay an unreasonable rent& income for it, thereby( besides the dearthe of all things, that ye cause in this realm, through your vnsaciable avarice) bringing him his poor wife, and his children, to the staff and wallette: verily ye do it unto christ. For whatsoever( saythe he) ye 
Mat. xxv. cha  do to one of these litleones, ye do it unto me. Howe can you now with a good, and clear conscience, though ye boast never so much of your faith, come to this royal feast and banquet, not having one thrid of this wedding raiment, or bridegromes lyuery vpon you. For if ye had any spark of love and charity 
Vnchartytablenes is cause that the poor commones be so used.  in you, ye would not so order the poor selye membres of Christ. Your faith is vain,& your knowledge is plain vanity. For he that saith. I know god and keepeth not his commandments, 
. i Iho. iii.  he is a liar▪ and the verity is not in him. But the chief commandment, yea, the somme and effect of al commandments is: love thy neighbour as thy own self Sith therfore that ye oppress thus your poor neighbours, ever( as greadye horse leeches) suckyng their very blood: yf ye say that ye know God, ye are but liars,& the veritye, though ye speak never so godly of god and his word, is not in you. Here I do pass over the uncleanly fornication, the innumerable stinkyig adulteries, and blasphemouse swearynges, the dronkenes and gluttony, which reigneth among you, which should be the lights and lanterns of all the world. Yea, which is more too be lamented of all men, many of you, when they haue done evil, do boast themselves most shamefully of it, and rejoice in their wicked and flagitiouse doings and facts.  
Some again will make the 
In the .vii. chapter. of the first epistle to the corinthians you shal find such a saying but note and mark why it is spoken of the apostle. In that ix. chapter of Salomones proverbs a rechelesse woman is induced by the wiseman, which ungodly woman doth call unto her, such as do follow thyr ow● ways ●syng● such words as these ungodly do allege for their excuses .i. Cor. vi. chap  word of God, and his sacred scriptures a cloak, shield and defence of their filthy living. For saith the one, it is written, do whatsoever thou wilt, thou shalt not sin. And the other, Salomon affirmeth, that stolen waters be sweet,& that the bread, which is preuelye eaten, hath a good taste. Thus they go about too excuse themselves,& to make the ignorant too believe, that the scriptures do bear with them in their filthy& abominable doings. But brethren, be not ye deceived. For neither fornycatours, neither worshyppers of Images, nor adulterers, nor weakelynges, nor abusers of theymselues with mankind, nor thieves, nor coueteouse personnes nor dronkerdes, nor cursed speakers, nor extortyoners, shall enheryte the kingdom of God. Yf our earthelye parentes should threaten at any time, too dysheryte us for our wicked and vnthryftye living, we would incontinently, rather thē we would lose our transitory and corruptible patrimony, forsake all vnthryftynes. Howe much more ought we, sythe that our heavenly father doth threaten, that he will exclude us from his kingdom, yf we be fornycatoures, worshyppers of Images, adulterers, coueteouse, and extortyoners, too forsake al these abominable vices, and that by time, least we be put from that heavenly heritage, which Christ the son of the living God, hath purchased unto us, with his precious death& blood? verily, as long as such coueteousenes, extortyon, pillyng strife backebytynge, adultery and unclean fornycation with other innumerable filthy vices, do so strongly prevail among us, our faith is but a dead faith, which the devil of hell hath also, and trembleth for fear. Nor we ought not, till 
james .ii. ch●  we haue clean put away that old leaven of unpure life, too come to the eating of our passeouer. For then we can not dwell in Christ, nor christ in vs. And yf we dwell not in christ, nor Christ in us, we do not eat his flesh, nor drink his blood, though we do a thousaunde times receive the sacrament of so high a thing to our utter dampnatyon. I haue now a great cause to lament and bewail in my heart, too se the people of the lower sort, unto whom god of his infinite goodness, did give the light of knowledge and divine understanding, in so much that many of them, which were never learned but in their mother tongue, be able( thankes be unto that heavenly spirit) too match, yf they go to plain scriptures, with any doctor of the papists parte. I lament I say, to se howe abhomynably, the most parte of them do live. whoredom, drunkenness, and gluttony unto them is but sport and pastime. They backbite, they slander, they chide and strive. among them there is no modesty, noo soberness, no temperauncie. All deceit, all craft, all subtiltye and falsehood, reigneth among them. Whereas yf ye hear them dispute and reason of the scriptures and word of god, ye will think that they bee very angels, that been come down from heaven. So godly they talk, so godly they speak Is not this, brethren, to mock the gospel of our saviour Iesu Christ, the son of the living God? Where be now the words 
Math. v. cha,  of our heavenly Master,& teacher become? Let your light so shine before men, that they may se your good works, and glorify your father which is in heaven. mark ye now, and print these words in your memories and mindes. We al unto whom the heavenly father hath reuelated his truth, are bound with our modest behauioure and honest conversation, to win all men, if possible were, unto our master and saviour Iesu Christ to stir and move them, with our godly and virtuous living to laud and magnify our heavenly father. Why with honest conversation and good works? For so is the will of god, before whom, noo vncleannes, nor filthy thing can consist or abide. 
A familiar similitude to provoke all men to live according to their profession  And besides that, as yf children be well nurtered, behave themselves mannerly and well, their parentes, which haue borough to them up, be therfore of all personnes magnified and praised. whosoever se them, will say. Gods blessing light vopn the heartes of such parentes, they are worthy to haue children, even so yf we do led here a godly & virtuous life in this world if we be sober, modest and gentle unto al persons. verily it shall redound too the glory of the living god. Our father, which is in heaven, shal be glorified of all men. Al natyons will laud& praise his holy and blessed name, yea and thereby many shall be alured to the holy gospel and faith of our saviour Iesu Christ. Contrary wise, if children 
Fathers and mothers are highly discommended if their children be not well brought● up.  be vnnurtured& unmannerly behaving themselves rudely& nought, it will be to their parentes, great shane and dishonesty For it their fathers& mothers, shal commonly of all persons be dispraised, and very much discommended: even so, if we do not live according to our profession, yf our conuersatyon, be not honest, decente, and comely, the doctrine of the gospel which we do profess, shalbe evil spoken vpon,. Our heavenly father, without doubt shall be highly dishonoured, as S. paul saith: Thou makeste 
Rom. ii. chapi  thy boast of the lawe, and thorough the breaking of the law, thou dost dishonour god. For the name of the lord is evil spoken of, among the gentiles for you. Do not now the enemies of the truth, having not one 
What the enemies of the truth having no scripture to defend themselves, be wont to say.  syllable of the scriptures to defend themselves, openly in every place, as they are sitting on their ale benches, depredycate and say: Where is extortyon, bryberye, and pyllynge, now a dayes most used? verily among these new Gospelers. Where doth coueteousenes, whoredom, adultery, drunkenness, blasphemouse swearing and gluttony, at this present time reign? Where, butte among our new gospelers? Who doth strive, envy, undermine, one another, deceive and beguile one another. Who doth backbite and slander, who is unmerciful and uncharitable? Who( say they) but our new gospelers? Thus they do say and I believe it partly. wherefore dere beloved brethren, I 
i. Peter. ii. cha  beseech you, as pylgrymes and strangers abstain from fleshly lusts, which fight against the soul, and see that ye haue honest conuersatyon, among the enemies of the truth and verity, that where as they backebyte you as evil doers, they may see your good works, and praise god in the day of visitation. For so is the will of God, that with well doing ye may stop the mouths, of foolish and ignorant men, as free, and not having the liberty for a clooke of malycyousenes, but even as the servants of GOD. this verily, will be unto your own selves, here in this world, great shane and rebuk, and in the world too come, utter confusion, if your adversaries may veryfy these sayings vpon you. behold, thou arte called a christian, 
Here we do a●ude to the say●nge of the apostle, In the ●econde to the Romaines,  and trustest in the gospel, and makest thy boast of GOD, and knoweste his will, and alloweste things that be excellent and being informed by the gospel, believest that thou thyself arte a guide of the blind; a light of them which are in darkness, an enfourmer of them which lack des●r●●ty on, a teacher of the unlearned, which hast an example of knowledge and of the truth, by the gospel. Thou therefore, that teachest an other, teacheste not thyself. Thou preacheste that a man should not steal, and yet thou stealeste. Thou sayest that a man should not commit adultery, and yet thou breakest wedlock. Thou abhorest idols, and yet robbest god of his glory. For through breaking the commandments of the gospel, whereof before al men thou makest thy boast, thou givest an occasion unto al other natyons and peoples, which haue yet the veal of moses, before their eyes, too speak evil of the true doctrine and gospel of our saviour Iesu Christ. which hath taught us that we should daily in our prayers, ask, that the name of our heavenly father may be sainctified. mark and understand. 
How this petition, hallowed be thy name, ought to be vnderstanded.  Can his name be holier then it is? no forsouth. But when we say: Holowed be thy name, besides all other things to comprehended in this petition, we desire that of his more mercyfulnes, he give us grace so to live in this wretched world, so too use and behave ourselves in our conuersatyon( all impietye and ungodliness, which might in any wise obscure the s●●c●ycation of his name, being banished away) that all men, seeing our good works may praise and laud his holy and blessed 〈◇〉. Do we not then m 〈…〉 lye, and dissemble before god, to 
If we live wickedly when we say in our prayer, hallowed be thy name: we make a lye unto god.  our utter destructyon and undoing, if we live contrary to the same? doubtless the lord in his fury& wrath, will thunder out these words vpon us: Ye ungodly, why do ye preach my laws,& take my covenant in 
psalm .i.  your mouths whereas ye ha●e to be reformed,& haue cast my words behind you? When ye saw a thief, ye consented unto him, and haue been partakers with the adulterers. Ye haue let your mouths speak wickedness,& with your tongues ye haue set forth deceipts. Ye haue sate and spoken against your brethren, yea& haue sclaundered your own mothers sons: I will pluck you away. and there shall be none to deliver you. For to him onely, that ordereth his conversation honestly, 
To thē only that use honest conuersatyon the saluatyon of god shal be shewed. Apocal. ii. cha It is said unto the angel of the church of Ephesus, I will remove the candlestick from his place except thou repent. job .xxxiiii.  or according too right, will I show the saluatyon of God. besides all these, I am greatly afraid that he will remove our candlestick from his place, that is to say: take away his truth and verity from us, and give us up into the spirit of error and blindness, wherein we haue, to the destruction of many souls, walked so many hundreth yeres before. For god( saith the scripture) maketh the hypocrite to reign, for the sins of the people. That we may therfore, avoyde those horrible plagues, let us repent by time and order our conuersatyon honestly, that we may be accounted not talkers onely, but true followers of the gospel& word of god. Then shall our heavenly father, through us, of al nations, peoples and tongues be glorified, praised and magnified. Then without doubt shal we receive at the lords table that blessedful and everlasting life. which is purchased unto us, with the precious blood of our saviour Iesu Christ. To whom with the father, and the holy ghost, be praise, glory and honour, world without end.  
AMEN.  
¶ Written at Hackeney, the last day of October, in the year of our Lord. M. D. XLVIII.   

Imprinted the .xj. day of October.  
Anno. Do. 1550.  
At Worceter by john Oswen.  
¶ They be also to sell at Shrewesburye.  
❧ Cum privilegio ad imprimendum solum.