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<DATE>2014-04-16</DATE>
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<NAME>Olivia Bottum</NAME>
<RESP>MURP</RESP>
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<ITEM>Proofed text and corrected markup.</ITEM>
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<TEXT LANG="eng">
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<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>The godly &s;ai|yngs of the old auncient faith|ful fathers / vp+on the Sacrament of the the bodye and bloude of Chry&s;te. New|lye compyled and tran&s;lated oute of Latin intoo En|gli&s;h. By Ihon Ve|ron Seno|noys.</P>
<Q><BIBL>i. Cor. xi.</BIBL>
<P>As often as ye eate of thys breade, and drynke of thys cuppe, ye &s;hal &s;hew furth the lordes death tyll he come.</P></Q>
</DIV1>
<DIV1 TYPE="list of names">
<PB REF="2">
<HEAD>&para; The names and times of y^e holy doctors whi|che we do folow in thys lyttle treatye.</HEAD>
<P>_AVgu&s;tyne was borne in Carthage, &amp; was bi&s;&s;hoppe of Hippone, a Citie in Aphrica. He dyed in the yere of our Lorde. C C C C. xxx. when he was. lx xvi. yeres of age.</P>
<P>&para; Ambro&s;e was Bi&s;&s;hoppe of Milane, in Lombardie, being a Romaine borne, he did flori&s;&s;he vnder Theodo&s;ius the Empe|rour, in the yere of our Lorde. C C C. xxx.</P>
<P>&para; Athana&s;ius the .xix. bi&s;&s;hop of Alexandria, died in the yeare of our Lorde. C C C. lxxix.</P>
<P>&para; Bede being Prie&s;te of thys countrey of England, then cal|led Britaine, died in the yere of
<PB REF="2"> our lorde. D. C C. xxxii.</P>
<P>&para; Barnard was in the yeare of our Lord. M. C. xl.</P>
<P>&para; Chri&s;o&s;tome beinge bi&s;&s;hop of Con&s;tantinople, dyed in the yere of our lorde. C C C C. xi.</P>
<P>&para; Fulgentius was by&s;&s;hop of Ru&s;pa, in Aphrike. Thys man did flori&s;h in all godly learning at y^e time, y^t Tra&s;mundus king of y^e Wandallians, did per&s;ecute the faithfull churche of Chri&s;te, in the yere of our Lorde. D.</P>
<P>&para; Gela&s;ius, fyr&s;t of that name was bi&s;&s;hop of Rome .iiii. yeres and died in the yere of our lord C C C C. xcvi.</P>
<P>&para; Hierome beinge borne in a towne of Italie, called Studo~, dyed in the yere of our Lorde. C C C C. xxii.</P>
<P>&para; Origene being born in Alex+andria, did flory&s;&s;he in the yere of our lorde. C C. lxi.</P>
<PB REF="3">
<P> &para; Pro&s;per beinge of y^e nation of Aquitaine, was Bi&s;&s;hoppe of Reginum, and did flori&s;he in y^e yere of our lord. C C C C. lx</P>
<P>&para; Tertullian was of the citie of Carthage, in Aphrica, &amp; did flori&s;h in the yere of our lord C C.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<HEAD>&para; The authour to the Chri&s;tian readers.</HEAD>
<L>&para; Becau&s;e I was in Fraunce, which is &s;o wyde,</L>
<L>Borne &amp; brought vp, &amp; not in y^t Engli&s;h</L>
<L>Sins my birthes dai, as other writers be</L>
<L>Learned and taught: do I earne&s;tlye,</L>
<L>Now you al that in England do dwell,</L>
<L>And profe&s;&s;e Chri&s;t, y^t euer &s;pringing wel</L>
<L>De&s;yre and pray, to take in good worth,</L>
<L>That I haue here wrought &amp; &s;et furthe.</L>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="3">
<HEAD>To the right wor&s;hypfull, Syr Ihon Yorke, Knight, trea&s;urer of the Kinges Maie&s;ties Mint in Southwarke, ma&s;ter of all y^e Kinges wooddes, on this &s;yde Trente, and Shriue of the noble citie of London, Ihon Peron wi&s;&s;heth healthe of &s;oule and bodye, with encrea&s;e of dy|uyne knowledge and vnder&s;tan|dynge, from the heauenlye father, through our lord and Sauyoure Ie|&s;us Chri&s;te.</HEAD>
<P>_MEN are wonte, for the mo&s;t parte, either of &s;u|per&s;tition, to attrybute to muche to the holy &s;a+cramentes, or of a lyght+nes and incon&s;tancie, to attribute to little vntoo them. Whyche thing we may ea&s;ly &s;e in the hi&s;toryes of the olde auncyent Iewes, which had al|wayes
<PB REF="4"> for an high &s;acramente, the Arke of the lordes couenaunt, that with plain wordes, is called the lord of ho&s;tes. For in the &s;econd boke of the kinges, and .vi. <NOTE PLACE="marg">ii. kin .vi. cha.</NOTE> Cha. the &s;cripture doth te&s;tifye and &s;aye: Dauid ri&s;ing vp, went with all hys peo|ple, to fetche the Arke of God, wherup|on the name of the lorde god of ho&s;tes. whiche &s;itteth vpon Cherubin, is called vpon. And this after y^t phra&s;e of the He|brues, is as muche to &s;ay, as vnto whom a name is geuen, that it &s;hould be called Iehouah, or the lord of ho&s;tes &s;yt|ting vpon Cherubin: Thys verely was a great mi&s;tery, and an high &s;acrament. But when the I&s;raelites dydde attry|bute to muche vntoo it, they were ouer|throwen, and &s;ubdued w^t the warres of Phili&s;tyns, and the Arke al&s;o was taken and caried away into captyuitie. For &s;o we do reade in the holy Bible, that I&s;ra+el was ouerthrowen before the Phily|&s;tins, iiii. M. men of them beyng &s;layne. And when y^e people of I&s;rael did return into the Campe, the elders and &s;eniours of I&s;rael, dyd &s;ay: Why hath the lord o|uerthrowen vs this day before the Phi|li&s;tines?
<PB REF="4"> We wyll bringe from Silo, the <NOTE PLACE="marg">i Sam. iiii. cha</NOTE> Arke of the lordes couenaunt, y^t it maye be in the midde&s;t of vs, and &s;aue vs from the handes of our enemyes. The people therfore dyd &s;end to Silo, and did bring from thence the Arke of the lorde of ho|&s;tes, &s;ytting vpon Cherubin. And when the Arke of the couenaunt was come in to the Campe, all I&s;rael gaue &s;o great a &s;houte, that the earth did quake. Which crie and noy&s;e, when y^e Phili&s;tines herd and had al&s;oo knowledge, that the Arke of the lorde was come into the Campe, they were &s;ore afrayde, &s;ayinge: God is come into the Campe. Wo be vntoo vs. Who &s;hall delyuer vs from the hand of the&s;e &s;traunge goddes. The&s;e be the god des that dyd &s;myte Egipt with &s;omany plagues, yet notwyth&s;tandynge, be of a good chere, and fyght lyke men. So the Phili&s;tines did &s;trike battaile, and I&s;ra|el was di&s;comfited, and fled euerye man intoo hys tente, and there was a greate &s;laughter done. For .xxx. thou&s;ande of y^e I&s;ralites footemen were killed, yea, and the Arke was taken. Now haue ye herd what the I&s;raelites did attribute vnto y^e Arke, and what mi&s;fortune both for this
<PB REF="5"> erroure, and al&s;oo for other &s;ynnes, they dyd then &s;uffer and receyue of theyr e|nemyes. For the Lorde had not gyuen therefore the Arke vnto his people, that they &s;houlde put theyr tru&s;te in it, or be|leue that it moughte delyuer and &s;aue theym from the handes of theyr enemyes: but that it &s;houlde be a &s;ygne and to|ken of the pre&s;ence and helpe of GOD and was therefore called the Lorde of ho&s;tes, becau&s;e it &s;houlde be a certayne te&s;tymonye and wytne&s;&s;e of the coue|naunte made betwyxt God and the peo+ple. For it dyd teffyfye that god would be pre&s;ente, alwayes fauourable and fa|mily are vntoo hys people. In the &s;ame Arke, the tables of the couenaunte were contayned and kepte, wherof it dyd get hys name, and was called the Arke of the couenaunte. Whyche when they dydde contrarywy&s;e handle irreuerent|lye, hauynge it in le&s;&s;e e&s;tymatyon then they oughte, manye more of them were &s;layne then when they dydde attrybute too muche vntoo it.</P>
<P>For when the Phyly&s;tynes beynge plagued with foul di&s;ea&s;es, had brought <NOTE PLACE="marg">i. Samuel .v. and .vi. Chap.</NOTE> the Arke agayne, and re&s;tored it too the
<PB REF="5"> I&s;raelytes, the people whyche loked in it irreuerently were &s;layne. For the &s;crip+ture &s;aythe: The Lorde dyd plague the Beth&s;emeites, becau&s;e they had looked in the Arke of the lorde, and he did &s;trike fiftye thou&s;and and thre &s;core and tenne men. For it was forbydden by the lawe (as it is wrytten in the boke of Numery <NOTE PLACE="marg">ii. king .vi. cha</NOTE> the forthe Chapiter), that no man &s;huld &s;earche or loke in the Arke of the lord of ho&s;tes, wyth prophane and irreuerente eyes. Wherefore in the expo&s;ytyon and mini&s;tring of the &s;acramentes, that one|lye whyche is pre&s;cribed in the worde of GOD, and the &s;cryptures mu&s;te of ne|ce&s;&s;ytye be folowed. But nowe let vs co~+pare thys worlde wyth tho&s;e auncyente tymes, and we &s;hall in thys matter fynd theym in all thynges lyke. For thou &s;halte fynde &s;ome whyche attrybute all <NOTE PLACE="marg">As if a manne for&s;aking pro+digalitie &s;huld fal into beget+ly nigard&s;hip or for&s;akynge vngodlyne&s;&s;e, &s;hulde fal into &s;uper&s;tition.</NOTE> maner of thynges too the Sacramentes and agayne there be &s;ome other whych doo attrybute nothinge at all vnto them Soo that in thys poynte, that whyche the heathen Poete Flaccus doth wryte proueth mo&s;te trewe. Fooles whyles they doo flye from one &s;ynne, they doo runne intoo an other contrarye vyce.
<PB REF="6"> For there be many whiche doo ad&s;cribe vnto the &s;acramentes, grace, iu&s;tyficatio~ health and &s;aluation mo&s;t &s;eruillye, as. S Angu&s;tine doth &s;ay, wor&s;hipping and ve+nerating the &s;ignes, for the thinges, whi|che by the &s;ignes are &s;ignified. Such me~ haue, and not without &s;acrilege and &s;py|ritual thefte, taken a waie from the faith full, the cuppe of the lordes bloude. Be|&s;ides that, all men doo knowe that they <NOTE PLACE="marg">Ye &s;hall rede in their ma&s;&s;e bookes howe thei &s;aid Mas for me&s;el &s;win for &s;calde hor|&s;es. &amp;c.</NOTE> haue abu&s;ed the lordes &s;upper too heale di&s;ea&s;es, to driue away foule &s;pirites, too make fayre weather, and to many other vile and filthy things. And agayne how they vtterly &s;ubuerting the outward &s;ig+nes, dyd contende and affirme, that ney|ther breade nor wyne did remaine, but y^e body and bloud of the lord onely. Of the whyche maner of beynge in the Sacra|mente miraculou&s;lye, they haue dy&s;|puted manye thynges, whyche thee a|po&s;tles neuer knewe, beatynge into the ignoraunte peoples eares, this opynion, that is too &s;aye, that the&s;e thinges were offered of the Miny&s;ter in theyr Ma&s;&s;e, for a &s;aty&s;faccyon of &s;ynne, bothe of the quycke and of the deade, as ye &s;hall &s;ee in the decretalles of the hyghe Tryny|tye
<PB REF="6"> and catholyke fayth, <HI>Titu. firmiter cre+dimus.</HI> <NOTE PLACE="marg">Reade y^e boke of y^t decretals in the title fyr+miter credi|mus</NOTE> All men doo al&s;oo knowe and &s;ee what wor&s;hyppe hath bene done, and is dayelye done too the my&s;tycall breade of the Lorde: Therefore we do &s;ynne no le&s;&s;e nowe in the Sacramente of the bo|dye and bloude of Chri&s;te, then the aun|cy auntye dyd &s;ynne in the Arke of the Lordes couenaunte. Wherefore the righ+tuou&s;e <NOTE PLACE="marg">Whithe lord dothe at this pre&s;ente time &s;o horibly pla+gue y^e world.</NOTE> lorde, doth wythoute doubte pu|ny&s;&s;he nowe the worlde, wyth greate &amp; horryble plagues. But nowe that the&s;e vngodlye and &s;uper&s;tycyons opynyons of the Sacramentes, are oppugned by theym, that haue &s;yncerely preached the iu&s;tyfycatyon of faythe, and truth of our Lorde and Sauyoure Ie&s;u Chri&s;te, not too thys entente that the Sacramentes &s;houlde be taken awaye, but that the abu&s;es whyche are aboute theym, &s;uper+&s;tycyou&s;lye and vngodlye taughte, moughte be cleane aboly&s;&s;hed: lo, by and by &s;pryngeth furthe a newe &s;orte of people, whyche is fallen intoo Scilla <NOTE PLACE="marg">Scilla and C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">+ribdis are, i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> par<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s ro<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">+kes in the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> of Scicilia.</NOTE> couetynge too &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">onne Caribdis. For &s;aye they: yf the breade be not made and turned into the verye naturall bodye of
<PB REF="7"> Chri&s;te, and the wyne intoo hys verye bloude in deede, yea, yf the Sacramente dothe not iu&s;tyfye, and brynge grace of it &s;elfe, then it is but bare breade and wyne, nor it &s;kylleth not whether we re+ceiue it or not. Thus the&s;e irreuerent per+&s;ons do atrybute to little vnto the &s;acra|mente, as the other dydde attrybute too muche. Wherefore the Myny&s;tre &s;hall <NOTE PLACE="marg">What meane the Mini&s;tre ought to kepe in y^e &s;acrame~t.</NOTE> wyth a wy&s;e and reuerente &s;ymplycytie kepe a meane betwene, and reiectynge all tho&s;e &s;uper&s;tycyons and peruer&s;e o|pynyons, &s;hall teache that twoo thyn|ges in the Sacramente, mu&s;te be ob&s;er|ued and con&s;ydered, that is too &s;aye, the &s;ygne or earthelye elemente, as breade and wyne, wyth the outewarde myny|&s;tratyon, and the thynge whyche by the &s;ygne is repre&s;ented, as the felowe&s;hyp of Chri&s;tes churche, the body and bloud of oure Lorde, whyche beyng offered for vs on the cro&s;&s;e, haue recouered vntoo mankynde, the loue and fauour of God in &s;o muche that we be nowe made, tho+rowe faythe, and the holye &s;piryte wor|kynge inwardely, the members and hey+res of Chri&s;te, partakers of euerla&s;tynge lyfe, and of all the benefytes of the one|lye
<PB REF="7"> begotten &s;onne of GOD, oure &s;a|uynge healthe. Wherefore it is not y|noughe <NOTE PLACE="marg">The bare &s;yg+nes onely <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> ought not <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> be &s;et furt<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> to the p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"></NOTE> for the Myny&s;ter too preache and &s;et furthe onely the bare &s;ygnes, ne|glectynge the verye thynge it &s;elfe, as thoughe in the &s;upper of the Lorde, the faythefull &s;houlde be onelye partakers of breade and wyne, as on the contrarye &s;yde, it is too muche, yf he &s;ubuertynge vtterlye the &s;ygnes, dothe teache thee people to venerate and wor&s;hyppe the &s;ygnes, for the thynges &s;ygnyfyed by theym: for as the &s;ygnes and tokens oughte circum&s;pectlye too be lymytted, &s;oo we mu&s;te haue alwayes a greate re|&s;pecte too the thynges &s;ignyfyed.</P>
<P>In the matter therefore of the Sacra|mente, <NOTE PLACE="marg">The chief and principal thin+ges in y^e mat|ter of y^e &s;acra|ment mu&s;t b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> earne&s;tlye re|her&s;ed and &s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> before y^e eye<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> of the people.</NOTE> the chyefe and pryncypall thyn|ges therof, mu&s;t be with a due reuerence &s;et furthe and commended vnto the peo+ple, that is too &s;aye: the heauenlye and gratuite benetytes of god, wherwith he doth ouerwhelme vs daily &amp; hourely v|&s;ing in the meane &s;ea&s;on thys outwarde &s;igne, as a certaine token and te&s;timony of hys benefycence and lyberalytye to|warde vs. For with the &s;ygnes as wyth vy&s;yble wordes he dothe put befoore
<PB REF="8"> our eyes his benefites, by theym te&s;tify|inge and declaryng what he wyll do for vs, if we come vnto him, with adue faith Wherfore it is mo&s;t nece&s;&s;arye that the <NOTE PLACE="marg">What the pa+&s;toures are bound to doo when the con+gregation go+eth aboute to celebrate the maundye.</NOTE> pa&s;tores do, with the promi&s;e of God, &amp; &s;wete &s;entences of the go&s;pell, &s;tyrre vp the fayth of the congregation, whe~ they go aboute too celebrate this &s;acramente, for without fayth, the &s;acramente dothe not profyte, but hurte, not of it &s;elfe, nor through the fault of the faithful mini&s;ter but throughe the vnfaythfulnes of hym that receiue it. Secondarelye in this &s;up|per, y^t people mu&s;t be exhorted to thank|fulnes, to laude and pray&s;e God, for the death of our &s;auyoure Ie&s;u Chri&s;te. For Paule &s;ayth: as often as ye eate of thys <NOTE PLACE="marg">i. Cor. xi, chap</NOTE> breade, and drynke of this cuppe, &s;hewe furthe the lordes deathe tyll he come.</P>
<P>And for thys cau&s;e it was called partely <HI>Euchari&s;tia,</HI> that is too &s;aye: thankes ge|uyng. Moreouer they mu&s;t &s;eriou&s;lye &amp; <NOTE PLACE="marg">Why the lor|des &s;upper is called Euch a+ri&s;tia.</NOTE> earne&s;tly inculcate and beate into y^e hear+tes of the people, charitie, loue, &s;tudye of concord and true innocencie. Vntoo the which thinges, the &s;acrament if it be due+ly mini&s;tred, dothe in a maner of it &s;elfe, moue and rauy&s;&s;he all men. For who is
<PB REF="8"> &s;o dul, and without vnder&s;tanding, whi|che with this mo&s;t earne&s;t rehear&s;all of the benefites of God,, be &s;ydes that, the goodnes of Chri&s;te, with a vi&s;ible appea+raunce, &s;igne and token, beynge put be|fore hys eyes, would not be moued too thankefulnes, and mutuall beneficence? Who would not kepe him &s;elfe from the vncleanne&s;&s;e of this worlde, when he &s;e|eth and heareth that he is made a mem|bre of Ie&s;u Chri&s;te? Againe&punc; who would not louingly embrace his Chri&s;tian bre|thren, whome he heareth al&s;o too be the lymmes of Chri&s;t? and to be before god &s;o highly e&s;temed, that he gaue hys one|ly begotten &s;onne, too &s;uffer deathe for <NOTE PLACE="marg">The Sacra|me~t is a te&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|monial or wit+nes of mutu|al faith &amp; loue</NOTE> them? And truely the &s;acramente is a te|&s;timonyal, wherewyth we do te&s;tyfye a mutuall faythe betwene vs, and are in a maner confederate together. We do eat all of one breade, and drynke of one cup The bodye and bloude of Chri&s;te dothe fede vs all to euerla&s;tyng lyfe. We are all quyckened wyth one &s;pirite. We are al the members of one bodye. Therfore we ought not to di&s;agre amonge our &s;el+ues, but in Ie&s;u Chri&s;t to loue one an o|ther, and to haue al one mynde, and one
<PB REF="9"> fayth. Suche thynges dyd the Apo&s;tles intreate vpon, when at anye tyme they dyd mini&s;ter the &s;acrament of the bodye and bloud of Chri&s;t, without any &s;ubtyl <NOTE PLACE="marg">Who&s;oeuer &s;eketh the pro+fyte of Chry|&s;tes churche, mu&s;t en&s;ue &amp; folow y^e exam+ple of the apo+&s;tles.</NOTE> di&s;putatyon or rea&s;onyng: Who&s;e exam+ple, who&s;oeuer &s;eketh the profyte of the congregation of god, he &s;hall folowe. Al his intent and endeuoure &s;hall be that y^e churche may vnder&s;tand the right v&s;e &amp; in&s;titution of this &s;acrament, and flie fro~ &s;uche curiou&s;e and vaine que&s;tions, one|ly &s;tudying to be, throughe faithe, parta+kers of the thynge &s;ygnified in the &s;acra+ment: That therfore the commune peo|ple whyche is vnlearned and knoweth not the tongues, maye the better vnder|&s;tande how they ought to receyue thys &s;acramente, all &s;uper&s;titious peruer&s;e o|pinions, beyng vtterly extirpated and ba+ni&s;&s;hed from emong the faythful &s;ubiec|tes of this victoriou&s;e and illu&s;tre realme I haue at thys pre&s;ente tyme compyled and tran&s;lated out of Latin into Engli&s;h the &s;ayinges or opinions of y^e auncyente faythfull fathers vpon the &s;acrament of the boody and bloude of Chri&s;te. Wher|by al men may learne in what reuerence this &s;acrament, as a &s;eale of the lyuynge
<PB REF="9"> god, ought to be had, and how the pure <NOTE PLACE="marg">The pure and &s;incer antyqui+tie did alwais kepe it &s;elfe w^t in the inclo&s;u|res of y^e word of god, in the matter of the &s;acramentes. The antichri|&s;tes do treade doun the ordi+naunces of Chri&s;t y^t theyr vngodly inue~+tio~s, &amp; dremes may be &s;et vp.</NOTE> and &s;yncere antiquitie, did kepe it &s;elfe al+wayes within the limites and bondes of the &s;acred &s;criptures and worde of God beyng in this poynte farre from the im|pietie and vngodlines of our antichri&s;tes whych treading vnder fete, the in&s;tituty|on and ordynaunce of our &s;auyour Ie&s;u Chri&s;te, the eternall wi&s;edome of the hea+uenly father, did &s;tudye for naughte el&s;e but to &s;et vp their owne inuentions and dreames: Wherwith the myndes of ma+ny men are &s;o intoxicated and poy&s;oned that it is almo&s;te impo&s;&s;yble to cure and heale them. But I tru&s;t that when they haue read this &s;mall treatye, whych con+taynethe y^e myndes of the olde doctours which almo&s;te all, were by and by after the apo&s;tles, beyng faythfullye tran&s;la|ted for theyr erudition into their mother tongue, they (I meane them which of ig+noraunce, and not of malyce do erre, wil be the more ready to for&s;ake theyr blynd error, and to folow &amp; embrace the truthe which our mo&s;t &s;oueraigne lord, y^e King &amp; his honorable coun&s;ail hath &s;et furthe. And now becau&s;e y^t I do know y^t youre ma&s;ter&s;hip hath bene alwaies a louer of
<PB REF="10"> the truth, and a hater of &s;uper&s;tition, and vngodlines euer, as a valiau~t champione of y^e lord, w^t the &s;weard of the &s;pirit, whi|che is gods word, defending the veritye, to y^t vtter ouerthrowing &amp; &s;ubuer&s;ion of al vngodly errors, which w^t the veheme~t &amp; godly &s;pirit of &s;uch wor&s;hipful men, as your ma&s;ter&s;hip is, being plucked vp by y^e rootes, w^tout any doubte, the kyngdo~ <NOTE PLACE="marg">Vngodlye er|rours beynge plucked vp bi the rootes, Antichri&s;tes kyngdom can &s;tand no lon|ger.</NOTE> of Antichri&s;te, can not &s;tand no longer, but vani&s;h away as the mi&s;t, with y^e bea|mes of the bright &s;hining &s;onne: I haue thought expedient and mete to dedicate this litle work vnto you, in toke~ of grati+tude &amp; due beneuolence toward your ma+&s;ter&s;hip, be&s;eching mo&s;te mekely, y^t ye of your wont goodnes &amp; facilitie vouch&s;afe to accept this my rude labour. Herafter wyl I &s;et furth better thinges, in youre ma&s;ter&s;hips name, w^t the grace of the ly|uing god. Who of his infinite merciful|nes pre&s;erue your good ma&s;ter&s;hip, &amp; mi good Lady, your trew louynge &s;pou&s;e &amp; wife, and with his holy &s;pirit &s;o rule and guide your hertes in all your affayres, y^t what &s;o euer ye thynke or do, may be to the glorye of god, and &s;aluation of youre &s;oules. Amen.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="10">
<HEAD>&para; To the chri&s;ten reader, Ihon Veron wi&s;&s;heth health of bodye and &s;oule, from y^e hea|uenly father, throughe oure lord Ie&s;u Chry&s;te.</HEAD>
<P>_BEfore y^t I procede anye farther, good chri&s;te~ rea+der, y^u &s;halt vnder&s;tand y^t y^e holy fathers of y^t aun|cient &amp; primitiue church do in manye places of their writinges, cal this Sacramente the bodye and bloude of oure Lorde and &s;a|uyoure Ie&s;u Chri&s;te. Whyche thynge verelye they dyd, notte becau&s;e that they had anye &s;uche carnall opynyon in them as is nowe amonge a greate &s;orte of learned menne, and greate Clarkes, but becau&s;e that they beynge thorowelye exercy&s;ed in the holye and &s;acred Scrip|tures of the Byble, had learned, that the Sacramentes of holye thynges, dyd take the names of the verye &s;elfe &s;ame thynges, whereof they are Sacramen|tes. <NOTE PLACE="marg">Augu. ad Bon<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">+facium. Gene, xvii. cha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE></P>
<P>Fyr&s;t, they had read y^t y^e &s;acrament of cir+cu~&s;itio~, was called, <HI>Pactu~ &s;iue foedus domini</HI>
<PB REF="11"> in the couenaunt of y^e lord. Which thing notw^t&s;tanding was not y^e very couenant in dede: but a &s;igne, toke~, &s;acrament &amp; me+morial of the couenaunt y^t was betwene god and Abraham. Again, how y^t Iacob did cal the altare that he had builded vn|to the lord, <HI>Deum Bethel,</HI> the God of Be|thel, and the place where he wra&s;tled w^t <NOTE PLACE="marg">Gene&s;. xxviii. Chapi. &amp; xxxii. Chapiter.</NOTE> the aungel. <HI>Phuiel &s;eu Phaniel,</HI> the face of god. Now (as I &s;uppo&s;e) noo man wyll iudge or thinke, except he were without al humain vnder&s;tanding, y^t y^e &s;ame heap of &s;tones which Iacob had gathered to+gether, was y^e God of Bethel, or y^e place where he wra&s;tled w^t the angel, was the face of god in verye dede. But whye are they &s;o called the~? Verelye y^t the name it+&s;elf might put men in remembraune of y^e thing y^t by the~ was &s;ignified &amp; betokened Euen as afterwardes, when y^e childre~ of I&s;rael wer deliuered out of Egipt, y^e pa&s;+cal lambe (which was a &s;acrament mo&s;t reuerently kept alwaies emong y^e Iues) was called <HI>Pe&s;ac, id e&s;t tran&s;itus domini,</HI> y^e lordes pa&s;&s;eouer, that they hearinge this <NOTE PLACE="marg">Exod. xi. Cha</NOTE> word, pa&s;&s;eouer might immediatly cal in to their remembraunce, the innumerable benefites of their mighty &amp; omnipotent
<PB REF="11"> &s;auiour. Which pa&s;&s;ing by throughe the land of their enemies, did &s;laye al y^e fir&s;te born of Egipt, &amp; &s;o with a mighty &amp; &s;tret+ched furth arme, did bring them &s;afe tho+row y^e red &s;ea, from al mi&s;ery, wretched|nes &amp; thraldom, into a land that floweth with milke &amp; hony, And verelye when y^e lambe was once &s;elected, cho&s;en &amp; taken out of y^e flocke, and applied to y^e holy v&s;e that god, by hys &s;eruaunte Moi&s;es, had before theyr deliueraunce out of Egipte in&s;tituted and ordeined, it was noo more called a lambe, but y^e pa&s;&s;eouer of y^e lorde Which phra&s;e &amp; maner of &s;peaking, all y^e auncyente fathers and prophetes of the old Te&s;tament, did v&s;e alwayes in theyr &s;ermons and writynges. And our Lorde Ie&s;us Chri&s;t, the euerla&s;tinge wi&s;edome of god the father, did confirme the &s;ame, when he did in&s;titute and ordaine the &s;a|crament of his death and pa&s;&s;yon vntoo vs, callynge the &s;acramente of his bodye &amp; bloud, by the very name of tho&s;e mo&s;t holy and &s;acred thinges, which by it are &s;ignified. That when in the celebratyon of the holy mi&s;teries, we doo heare the&s;e wordes. <HI>This is my bodye, and this is my bloud,</HI> Marke well good reader the ana+logie
<PB REF="12"> of y^e old &amp; new &s;acraments, for he y^e &s;aith of y^e lamb, <HI>This is the pa&s;&s;eouer of the lord,</HI> which this night &s;hal pa&s;&s;e by, doth &s;ay al&s;o of y^e bread, <HI>This is my body,</HI> which &s;hal be deliuered for you, we by &amp; by put before our eies that mo&s;t precious body, which &s;o pitiou&s;ly on y^t cro&s;&s;e, was broke~ for vs, &amp; al&s;o his mo&s;t holy &amp; &s;acred blud which w^t the handes of y^e vngodlye, was+&s;hed for our &s;innes, wherfore (as I haue &s;aid before of y^e lambe) when the bread &amp; wine, is by y^e true and faithful mini&s;ters preaching &amp; anunciatyng y^e lordes death and pa&s;&s;ion vnto y^e chri&s;ten people, appli+ed vnto y^t thing which our &s;auioure hath ordeyned, it is no lenger called bread and wine (though in &s;ome places of y^e &s;criptu+res we fynd that both Luke &amp; Paule do cal it bread, &amp; the cup) but the bodye and bloud of our lord: and for this cau&s;e doth S. Paul &s;ay: he y^t eateth of thys bread, &amp; drinketh of this cup vnworthely, &s;hal be gylty of the body &amp; bloud of y^e lord. As if he &s;hould &s;ay: he y^t regardeth not the pur+po&s;e, for y^e which, Chri&s;t did in&s;titute this &s;acramente, which commeth not vnto it with a &s;piritual hunger, to eate throughe faith his very body, and with a &s;pirituall
<PB REF="12"> thir&s;t, to drinke through faith, hys verye bloud which by y^e breade &amp; wyne, are re|pre&s;ented, he y^t doth not put away al ma+lice, rancor, &amp; vncharitablenes from hys hert, &amp; &s;tudy to vnitie, loue, and concorde which by this mi&s;tical breade is betoke|ned vnto vs, he that doth not come vnto this fea&s;t &amp; banket with a mery hert, ge+uing god herty thankes, for our delyue|raunce out of &s;ynne, he which dothe not much more eat y^e death of the lord in his hert, then y^e bread w^t his mouth, is giltye of y^e body and bloud of y^e lorde and &s;o he doth eate and drinke his owne dampna+tion, becau&s;e he maketh no difference of y^e lordes body, y^t is to &s;ay, putteth no dif|ference betwene this eatinge &amp; other ea|ting, which &s;erueth onelye for the bealy, where as this eating was in&s;tituted &amp; or+dained to &s;erue the &s;oule &amp; inward man. And therfore he y^t abu&s;eth it to y^t fle&s;h, ea+teth &amp; drinketh his owne dampnatyon, and commeth vnworthely to the banket where the &s;acramente of Chri&s;tes bodye, is eaten, yea, where y^e body of y^e lord is ea+ten, not carnally with the rethe and bea|ly: but &s;piritually with hearte, faith, and &s;pirite. The&s;e phra&s;es, I &s;aye, and maner
<PB REF="13"> of &s;peaking do the holye fathers v&s;e ma|ny times, when they do intreat vpo~ this &s;acrament, which at the fir&s;t &s;ight, maye &s;eme to avow the bodely and carnal pre+&s;ence of Chri&s;t, in the &s;acrament &amp; holye &s;upper, but if they be wel pondered, me~ &s;hal &s;one perceiue &amp; vnder&s;tand howthei ought to be taken. For it is the cu&s;tome &amp; v&s;e of the auncient doctors, when they &s;peake of the &s;acrament &amp; outwarde ea|ting, to apply vnto the &s;acrament &amp; out|ward eating, the frutes, profites, &amp; condi+tions of the &s;piritual &amp; inward eatinge, &amp; al&s;o of the thing it &s;elf, which by y^e &s;acra|ment is &s;ignified. Becau&s;e y^t in a faithful man, thei are &s;o ioyntly ioined, y^t the one is neuer without y^t other: As by example we &s;ay y^t god died &amp; &s;uffered for vs, &amp; yet the godhead of Chri&s;t, by the which part onely he is called god, dyd neuer &s;uffer. But becau&s;e y^t the godhead is &s;o anexed w^t the manhod, that they both make but one per&s;on, it is &s;aid y^t god &s;uffered for vs Which thing, if it be wel loked vpon, co~+&s;idered &amp; weied, &s;hal be fonde to be an ab+u&s;ed &amp; an vnpropre &s;peache, &amp; yet neuer|theles, it may wel be v&s;ed, if men vnder|&s;tand what is meant therby. A very like
<PB REF="13"> example haue we in the thirde of Ihon. Where Chri&s;t &s;aith, no man a&s;cendeth in to heauen, but he y^t de&s;cendeth fro~ heaue~ the &s;on of man which is in heaue~. Mark &amp; vnder&s;tand: this &s;cripture doth &s;ay &amp; te+&s;tifye, that the &s;onne of manne was then in heauen, when he &s;pake the&s;e wordes, vnto Nicodemus, here vpon earth, whi|che thing al wi&s;emen do graunt y^t it was &s;poken. <HI>propter vnitatem per&s;onae,</HI> y^t is too &s;ay, for the vnitie of y^t per&s;o~. For though his godhead were in euery place at that time, yet was not his manhod, by y^e whi+che he is called y^e &s;onne of man, in heaue~ at y^t time: And yet Chri&s;t &s;aid y^t it was in heaue~ for his vnitie of y^e per&s;o~. For hys godhead was in heauen, &amp; becau&s;e y^t the godhead &amp; manhode do make one per&s;o~ therfore y^t was ad&s;crybed vnto the man|hode, which was verified vpo~ y^e godhed But now by the &s;acrament of bapti&s;me we wil make this our matter more mani+fe&s;t &amp; plain. In this &s;acrament (I meane bapti&s;me) the inward working of the ho+ly go&s;t, is euer in the faithful per&s;ons, an+nexed vnto y^e outward ceremonies: Ther+fore &s;ometime the fruicte of the inwarde bapti&s;me is ad&s;cribed vnto the outward
<PB REF="14"> worke, &amp; &s;o y^e &s;cripture v&s;eth to &s;peake of y^e outward bapti&s;me, as though it wer y^e inward, y^t is to &s;ay, y^e holy go&s;t. And ther+fore S. Paul doth &s;aye, y^t we are buryed w^t Chri&s;t, through bapti&s;me, &amp; yet y^e out|ward bapti&s;me did but &s;ignify this bury+al. And again Paul doth &s;ay, as mani as are bapti&s;ed, haue put Chri&s;t vpon them And yet in dede our outward bapti&s;me, doth but &s;ignify y^t we haue put Chri&s;t vp+on vs: But by y^t inward bapti&s;me, why|che is the water of life, &amp; the &s;pirit of god we haue in dede put hym on, we liue in him, &amp; he in vs. Which thyng truely can+not be verified of y^t outward bapti&s;me in the~, which do not receiue it w^t faith. For vnto them it is but a bare &s;ygne, wherof they get no profit, but damnatio~. And ve+rely &s;o it is of y^e &s;acrament &amp; holy &s;upper of our lord. For in it y^e &s;cripture &amp; all the auncient doctors do ad&s;cribe vnto y^e out|ward worke &amp; ceremony, which is onely true in y^t inward veritie. For they onely eat y^t fle&s;h of the lord, &amp; drinke his bloud not carnally w^t teth &amp; mouth: but &s;piritu|ally w^t faith. which dwel in Chri&s;t, and in who~ Chri&s;t dwelleth: The veritie it &s;elfe &s;aying: he y^t eateth my fle&s;&s;he, &amp; drinketh
<PB REF="14"> my bloud, dwelleth in mee, &amp; I in hym. Thus ye may &s;e, how y^e holy fathers of y^e auncient &amp; old church ought to be vnder+&s;tanded in this matter of y^e &s;acramente &amp; &s;upper of y^e lord. Which thei do cal <HI>Eucha+ri&s;tiam,</HI> a thankes geuing, becau&s;e y^t by it the faithful &amp; godly, are moued too geue high &amp; immortal thankes vnto god, their heauenly father, for y^e death of his onely begotten &s;on, Ie&s;u Chri&s;t. Sometime <HI>Si+naxin,</HI> y^t is to &s;ay, a charitable co~ming to+gether of y^e faithful, vnto thys holy mau~+dy &amp; fea&s;t of euerla&s;tinge life. And other|whiles a &s;acrifice, becau&s;e y^t as Chri&s;o&s;to~ &s;aith, it is a memorial of y^e omni&s;ufficient &s;acrifice, ones for euer offered in y^e altare of y^e cro&s;&s;e. Yea y^e very mi&s;&s;aries (y^t truth compelling the~ to y^e &s;ame) do cal it y^e my+&s;tery of faith, &amp; the &s;acrifice of laude and prai&s;e. The&s;e thinges therfore, good chry+&s;ten reader, y^u &s;halte depely prynte in thy mind &amp; memory, y^t thou maie&s;te herafter w^t&s;tand y^e enemies of y^e truth, which eue+ry where do bo&s;t &amp; crake, y^t the holy doc|tors do &s;tand &amp; make for the~, where as yf they be wel vnder&s;tanded, they do all a|gain&s;te them. For that whiche they doo brynge out of Cipryan and Ambro&s;e, all godly learned men do agre, that they
<PB REF="15"> they were not Cipryans nor Ambro&s;es workes, but workes fal&s;ly ad&s;cribed vn|to them, by &s;uch fal&s;e antichri&s;tes as inte~+ded to bryng in this erromus, doctryne into the churche of Chri&s;te. Therfore let no &s;uch &s;ayinges moue the, but &s;ticking to the &s;pirit which quickeneth, &s;tudye w^t al thy endeuour, to be made one body w^t our head, Ie&s;u Chri&s;t, which in his glori+fied body, &s;itteth on y^e right hand of god the father, tyl his enemyes be made hys fote &s;tole. As for my parte, I wil daily &amp; hourely be&s;eche that almighty lorde, the father of al mercy and comfort, whyche did &s;end his onely begotten &s;onne, Ie&s;u Chri&s;t into this world, with al plenitude of heauenly doctrine, bidding vs to hear him, as his welbeloued &s;on, y^t he vouche|&s;afe with his &s;pirit, to kindle&punc; raui&s;he and inflame our heartes, to the feruente loue of his doctrine onely, y^t &s;o with one faith and one con&s;ent, reiecting the dreames &amp; doctrines of men, we maye fede oure &s;oules with the heauenly fode of the Scriptures and worde of god. To who~ be pray&s;e glory and honour for euer. A|men.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="part">
<PB REF="15">
<HEAD>&para; The godly &s;ayinges of the old faithful fathers, vpon the &s;acrament of the body and bloude of Chri&s;t.</HEAD>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tyne, in a Sermon made to the chyldren and infances, touchynge the &s;a+cramente.</HEAD>
<P>_THat, which ye &s;e in y^e altare of god, ye dyd &s;e it al&s;o, the nyghte before: But what it was, what it doth mean, and of how great a thyng it doth con|tayne a &s;acrament, ye haue not yet herd. That therfore which <NOTE PLACE="marg">Thys Sacra|ment is a mat+ter of faythe.</NOTE> ye do &s;e, is bread, and that whi|che is &s;et before your eyes, is a cup: But touching that wherin your faith de&s;ireth to be in&s;truc+ted: The breade is the bodye of Chri&s;t, and the cup his bloude. Truely, this is brieflye &s;poken, and which paradue~ture might
<PB REF="16"> &s;uffi&s;e the faith: But faith requi+reth further in&s;tructyon. For y^e prophet &s;ayth: except ye beleue ye &s;hal not vnder&s;tand. There|fore <NOTE PLACE="marg">E&s;aie. vi. cha.</NOTE> ye may &s;ay vnto me nowe: Thou ha&s;t bidden vs to beleue, expound, y^t we may vnder&s;tand For &s;uche an imaginatyon may ri&s;e in any mannes mynde: We know y^t our lord Ie&s;us Chri&s;te dyd take hys fle&s;he of y^e Virgin Mary. He beyng an infant, did <NOTE PLACE="marg">The carnall natiuite of Chry&s;t is here &s;hewed &amp; de+clared.</NOTE> &s;ucke, was broughte vp, dydde growe, and came to mans &s;tate He did &s;uffer per&s;ecution of the Iues, he was hanged vpon the cro&s;&s;e, &amp; there he dyed. He was buryed, and the thyrde daye he ro&s;e again. On what dai it plea+&s;ed him, he did a&s;cende into hea+uen. Thether dyd he carye vp hys body, from whence he &s;hall come, too iudge the quycke and
<PB REF="16"> the deade. There he is now &s;it+tynge on the ryght hand of the father. Howe can, ergo, y^t bread be hys bodye, and the cuppe, or that whiche is in the cup, be his bloude? The&s;e thinges brethre~ are therfore called &s;acraments becau&s;e that in them, one thing is &s;ene, and an other thinge vn|der&s;tanded. That which is &s;ene hath a vy&s;yble apperaunce or forme, but that whych is vnder+&s;tanded, hath a &s;piritual vtilitie &amp; profit. If thou wilt the~ vnder+&s;tand y^e body of Chri&s;t hear the <NOTE PLACE="marg">i. Cor. xii cha. We our &s;elfs are the bodye of Chri&s;te.</NOTE> apo&s;tle, &s;aying vnto y^e faithfull: Ye are y^e body of Chri&s;t, &amp; hys membres. Therfore, if ye are y^e body of Chri&s;t, &amp; hys members your mi&s;teri is put vpon y^e table of y^e lord, and ye receiue al&s;o the my&s;tery of the Lorde. To that which ye are, ye an&s;were: Amen,
<PB REF="17"> and in aun&s;wearynge, yee &s;ub|&s;cribe vnto it. Thou do&s;t heare therfore the body of Chri&s;t, and thou an&s;were&s;t. Amen. Be thou a membre of the body of Chri&s;t that thy Amen, may be true. Why is it therfore mini&s;tred in breade? Let vs here brynge no+thyng of our owne, but heare y^e apo&s;tle him &s;elf, which when he &s;peaketh of the &s;acrament, &s;aith Thoughe we be manye, we are one breade, and one bodye. Vn|der&s;tand <NOTE PLACE="marg">i. Corinthi. x.</NOTE> and reioyce: Therein is vnytye, godlines, truth, and charitie. Though we be manye (&s;aith he) we are one bread and one bodi: Remembre y^t bread is not made of one corn: but of ma+ny. <NOTE PLACE="marg">How y^e bread is made.</NOTE> When ye were exorci&s;ed, ye were in a maner ground, when ye were baptized, ye were as a man &s;hould &s;ay, knode together
<PB REF="17"> When ye did receyue the &s;ancti+fication <NOTE PLACE="marg">A mete or apt &s;imilitude and compari&s;o~ be|twixt y^e faith|full that are brought vnto y^e faithe, and y^e bread whych is made of ma+nye cornes.</NOTE> of the holy go&s;t, ye wer in a maner, baken. Be ye y^e, whi|che ye &s;e, and receiue y^t which ye are. The apo&s;tle did &s;ay this of y^e bread. Now what we oughte to vnder&s;tand of y^e cup, though not one word therof is &s;poken, yet it declareth and &s;heweth it+&s;elfe &s;ufficyently. For euen as, y^t there may be one vi&s;yble forme of breade, manye Cornes are knode together in one (a&s;thogh that were done, which the holy &s;cripture doth &s;aye of the faith|ful, they had al one mynd, &amp; one <NOTE PLACE="marg">Actes .iiii. cha</NOTE> hert to god) &s;o remembre ye bre+thre~, wherof wine is made. Ma+ny <NOTE PLACE="marg">How wine is made.</NOTE> grapes do hang vpo~ a clu&s;ter but y^e licour of y^e grapes, is con|founded together in one. Soo our lord Ie&s;us chri&s;t &s;ignifiyng vs, &amp; willing vs to pertayn vn|to
<PB REF="18"> him, did con&s;ecrate vpon his bourd, y^e my&s;tery of our peace &amp; <NOTE PLACE="marg">The &s;acrame~t is a mi&s;tery of vnitie &amp; loue.</NOTE> vnitie. He y^t receiueth the mi&s;te+ry of vnytye, and doth not kepe the knot &amp; bonde of peace, doth not receiue the mi&s;tery for him+&s;elfe: but a witnes agayn&s;t hym+&s;elfe: Ne no man ought to dout but that euery one of the fayth+full, is made partaker of the bo+dy and bloude of Chri&s;te, when in bapti&s;me, he is made a mem|ber of Chri&s;te, and that no man <NOTE PLACE="marg">The yong ba+bes being bap+tyzed&punc; are al&s;o partakers of y^e body of y^e lord thoughe they do die afore y^t thei do receue the &s;acrame~t.</NOTE> is put or en&s;traunged from the partakynge of this breade, and of this cup, if he be in the vnitye of the body of Chri&s;t, though he doth depart out of this worlde, afore that he doth eate of thys bread, and drinke of this cuppe. For he can in no wi&s;e be depry|ued of y^t partaking &amp; benefyt of this &s;acramente, when he hath
.
<PB REF="18"> fou~d &amp; gotten y^e &s;elf &s;ame thing y^t the &s;acrament doth &s;ignifye.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Our of a &s;ermon of S. Augu&s;tine, tou|chyng the &s;acramentes of the fayth|full. made vpon the &s;econde ho|lye daye of Ea&s;ter.</HEAD>
<P>&para; Becau&s;e that Chri&s;t hath &s;uf+fered for vs, he hath betake~ vn+to vs in this &s;acrame~t, his body &amp; his bloud, whych he hath al&s;o made, eue~ vs our &s;elfes. For we are al&s;o made his body, and by hys mercye wee are euen the &s;ame thynge that we receyue. Remembre that ones ye were not, and ye haue bene created. Ye were brought into y^e floore <NOTE PLACE="marg">How we are made y^e lords breade,</NOTE> of the lorde, wyth the laboures of the Oxen, that is too &s;aye, of them that did preache y^e go&s;pel, yee were thre&s;&s;hed. Whyles youre Cathechy&s;me la&s;ted, ye <NOTE PLACE="marg">Cathechi&s;me is as much to &s;aie in&s;titutio~ and teaching<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> were kept in the barne. Ye did giue your names, &amp; began to be
<PB REF="19"> ground, with fa&s;tinges &amp; exor|cy&s;mes. Afterwardes, ye came to y^e water, &amp; beyng knode, wer made the bread of the lord. Lo what ye haue receyued. There+fore as that whiche ye &s;ee, was made one, &s;o be ye all one in lo|uinge etche other, in kepyng e|monge <NOTE PLACE="marg">Let vs be one in loue as the bread is made one of many cornes.</NOTE> you, one fayth and hope and one indi&s;&s;oluble loue. Here|tiques when they do receiue y^e &s;ame, they do receiue a witnes again&s;t the~ &s;elues, becau&s;e that they &s;eke a diui&s;io~, wheras this breade doth betoken an vnitie. So y^e wine was in manye clu&s;|ters, &amp; now is one. It is one in the &s;wetenes of the cup, after y^e pre&s;&s;ing of the wine pre&s;&s;e. And ye after your fa&s;ting and labou+res, after your humylite &amp; con|trition of hearte, are in y^e name of Chri&s;t, as if a man &s;hould &s;ay
<PB REF="19"> come to the Chalice of Chri&s;te. There are ye vpo~ y^e table, there are ye in the chalice. And toge|ther with vs ye are. For we re|ceyue it together, we drynke it together, becau&s;e we liue toge|ther. If any man do eat of this bread, he &s;hal liue for euer, &amp; the bread which I &s;hall geue, is my fle&s;h, which I &s;hal geue for y^e life <NOTE PLACE="marg">Fle&s;h is take~ in thys place, I meane the fle&s;h whyche doth not vn|der&s;tand, for a carnall man y^t vnder&s;ta~deth al thinges af|ter y^e fle&s;&s;he, &amp; as they are &s;poken. Ye &s;hall haue the&s;e wordes vpon Ihon, y^e xxxv. treatye.</NOTE> of the world. When &s;hould fle&s;h vnder&s;tand howe he dydde call bread fle&s;h? That is called fle&s;h y^t fle&s;h doth not vnder&s;tande, &amp; much more fle&s;&s;he doth not vn|der&s;tand it, becau&s;e y^t it is called fle&s;h, for they were a&s;tonied atit &amp; murmured emong the~ &s;elues thinking y^t it could not be done. My fle&s;h (&s;aith he) for y^e life of y^e world. The faithfull do vnder|&s;tand the body of Chri&s;t, if they the~ &s;elues do not de&s;pi&s;e to be y^e
<PB REF="20"> body of Chri&s;te, let the~ be made y^e body of Chri&s;t, if they wil liue with the &s;pirit of Chri&s;t. Onely the bodye of Chri&s;te, doth lyue with the &s;pirite of Chri&s;t. Take ye hede my brethren, what I <NOTE PLACE="marg">We can not liue w^t the &s;pi|rit of Chri&s;t ex+cept we be in the body of Chri&s;te.</NOTE> haue &s;ayde. Thou arte a man and ha&s;te bothe a &s;piryte and a bodye. I vnder&s;tand by the &s;pi|rite, that which is called y^e &s;oule wherewyth thou beinge a man arte compacte and made. For thou doe&s;t con&s;y&s;te of &s;oule and <NOTE PLACE="marg">The &s;pirit is take~ in a man for the &s;oule,</NOTE> bodye. Thou ha&s;te therfore an inuy&s;yble &s;piryte, and a vy&s;yble bodye, Tell me whether of the~ hath his lyfe of the other. Hath thy &s;piryte hys lyfe of thy body or thy bodye of thy &s;piryte? All menne lyuynge wyll &s;aye: wee haue lyfe of the &s;pirit. And &s;ure+ly, he that can not an&s;were this I can not tel whether he liueth
<PB REF="20"> or not. What do aun&s;weare all men lyuynge? Truely we haue lyfe of oure &s;pirite. Wylte thou the~ liue with y^e &s;piryt of Chri&s;t? Be thou in the body of Chri&s;te. Doth my body liue with thi &s;pi+rit? My bodye lyueth with my &s;pirit, and thy body liueth with thy &s;pirit. The body of Chri&s;te, can not liue: but w^t his &s;pirit of <NOTE PLACE="marg">He y^t is not in the bodye of Chri&s;te dothe not liue in the &s;pirite of Chri&s;t, &amp; ther+fore he is not his, and y^e ea|tynge of the &s;acramente profiteth him nothing. i. Corin. x. How &s;inners may be made thee bodye of Chri&s;te.</NOTE> Chri&s;t. Therfore y^e Apo&s;tle S. Paule, expounding this breade &s;aith: Though we be many, we are one breade and one bodye. O &s;acramente of godlines. Oh &s;igne of vnitie. O bonde of cha|ritie and loue. He that will liue hath wherewyth he may lyue, let hym come nere, let hym be|leue, let him be incorrupted and quyckened. Lette hym notte goo from the ioynture and com+page of the members. Let him
<PB REF="21"> not be a rotten limme, which de+&s;erueth to be cut of, let hym not be croked, wherof he may be a|&s;hamed let him be fayre, plain &amp; whole, let him cleaue to the bo|dye. Let hym lyue to God, tho|row god. Let hym now labour in earthe, that afterwardes he maye lyue in heauen.</P>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<HEAD>&para; In the &s;ame Sermon.</HEAD>
<P>HE wyll that this meate and drinke, &s;huld be vn+der&s;tand <NOTE PLACE="marg">The mi&s;ticall bread &amp; drink is y^t felo&s;hyp of the faythe+ful.</NOTE> to be y^t felow|&s;hip and &s;ocietie of his body and of his membres, which is y^e ho|ly congregation in his prede&s;ti+nate and called, in his iu&s;tyfyed and glorified &s;ainctes and faith+ful. Of y^t which the fyr&s;t is done <NOTE PLACE="marg">The .iiii. de|gres of mans &s;aluation.</NOTE> alredy, that is to &s;ay, prede&s;tina+tion. The &s;econd and thyrd are done, be now a doing, and heraf+ter &s;hall be done, y^t is to &s;ay, call+ling
<PB REF="21"> and iu&s;tificatio~. The fourth is now in hope, &amp; herafter &s;hall be fulfilled in dede, y^t is to &s;aye, glorifyinge. The &s;acramente of this thing, is prepared in &s;ome place daily, and in &s;ome place, at certain appointed times, as vp+on the &s;onday. And it is recey|ued <NOTE PLACE="marg">The thynge &s;ignifyed bye the &s;acamente is vnto all me~ that are parta+kers thereof vnto lyfe and to no man vn+to de&s;tructio~.</NOTE> at y^e table of y^e lorde, of &s;ome vnto life, and of &s;ome vntoo de|&s;truction. But the thing it &s;elfe, who&s;e &s;acrament this is, is re|ceyued of all men vnto lyfe, and of no man vnto de&s;tructio~, who+&s;oeuer is partaker of it. For my fle&s;h (&s;aith he) is meate in dede, and my bloud is drinke in dede For &s;ithe that men do onely de|&s;ire and couet, with meate and drinke, to put awaye their hun|ger and thyr&s;t: This meate one+ly (whiche maketh them, of who~ it is taken, immortal and incor|ruptyble)
<PB REF="22"> and thys drynke can do it, that is to &s;aye, the felow|&s;hyp of the &s;aynctes, where full &amp; perfite peace and vnytye &s;hal be. Wherefore, (as holy men of god, haue perceyued before vs) <NOTE PLACE="marg">This meate is the felo&s;hip of y^e &s;ainctes.</NOTE> oure Lorde Ie&s;us Chri&s;te, dyd betake hys body and his bloud in tho&s;e thinges whiche can be <NOTE PLACE="marg">Why Chri&s;te did betake vn+to vs his bodi and bloude in breade &amp; wine</NOTE> redacted into &s;ome one thynge of manye. For the one is made of many cornes. one: and the o|ther doth runne together into one, oute of manye grapes. He <NOTE PLACE="marg">Ihon .vi. cha.</NOTE> that eateth my fle&s;&s;he, and drin+keth my bloud, dwelleth in me, and I in hym. This is therfore <NOTE PLACE="marg">An vngodlye per&s;on eateth nothing but the&s;igne though he re|ceyue neuer &s;oo often the &s;acramente.</NOTE> to eate that meat, and to drinke that drinke, to dwel in Chri&s;t, &amp; to haue Chri&s;t dwelling in him And by thys, he that dwelleth not in Chri&s;te, and in whome Chri&s;t doth not dwel, doth nei|ther
<PB REF="22"> eat his fle&s;h, nor drinke his bloud, though he doth eate and drinke the &s;acrament of &s;o high a thing, to his own dampnatio~.</P>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tin .i. quinquage. P&s;alme .xxxix.</HEAD>
<P>&para; That fir&s;t &s;acrifice being abo+li&s;&s;hed, y^e brent offerings of ram+mes, <NOTE PLACE="marg">Al the &s;acrifi|ces of the old law were but fygures &amp; &s;ha+dous of that only &s;acrifice ones offred in the cro&s;&s;e, whi+che &s;acryfyce endurethe for euer: nor we nede no more &s;acrifices but of prai&s;e and thankes ge|uinge. &amp;c. The promys ones made is now perfour+med.</NOTE> gotes, calues, &amp; other bea+&s;tes, beinge taken awaye: The lord would none of them. Why would he none of the~, &s;ith y^t at y^e fir&s;t he wold haue the~? Becau&s;e that they al were words of pro+mi&s;e, and the words of promi&s;e, when that is come, whych they do promi&s;e, be not v&s;ed or &s;poke~ A man is &s;til called a promy&s;er, till he doth geue. When he hath geuen, he dothe chaunge hys wordes. He doth not &s;aye &s;tyll: I wyll geue that whyche I haue promy&s;ed: but I haue gy|uen, and &s;oo he hath chaunged
<PB REF="23"> hys words. Why did this word plea&s;e hym fyr&s;t, and why hath he chaunged it? Becau&s;e it was a worde of that tyme, &amp; for that time it dyd plea&s;e. Whyles the promi&s;e la&s;ted, it was &s;poken &amp; v&s;ed. But when that is geuen, which was promy&s;ed, the wor|des of promi&s;e are taken away and the wordes of performau~ce geuen. Therfore tho&s;e &s;acrify|ces, as wordes of promi&s;e, are taken away. What word of per+formaunce is geue~ vs? That bo+dy which ye do knowe, whyche wold god ye knew not to your owne dampnation. Thou wol|de&s;t <NOTE PLACE="marg">P&s;alme .xxxix.</NOTE> no &s;acrifice (&s;aith he) nor ob+latyo~. What then? Are we now left without a &s;acrifice? God for+bid. For &s;aith he, thou ha&s;t made me a body. Therfore thou wol|de&s;t none of them, becau&s;e thou
<PB REF="23"> mighte&s;te performe thys. The performynge of the promy&s;es hath taken away the wordes of promy&s;e. Thys was promy&s;ed wyth certayne &s;ignes. The &s;yg+nes be taken away, &amp; the truth which was promi&s;ed, is alreadi geuen and exhibited. We are in this body, we are partakers of this body. We knowe what we do receiue. And ye that knowe <NOTE PLACE="marg">i. Cor. xi. cha.</NOTE> not, learne: and when yee haue learned, beware that ye receiue it not to your own dampnatio~. For he that eateth &amp; drynketh vnworthely, doth eate &amp; drinke hys owne dampnation. A body is made vntoo vs, let vs bee made perfite in the bodie.</P>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<HEAD>&para; Augu&s;t. in the .xxvi. treatie vpo~ Ihon.</HEAD>
<P>HOw manye do receiue of the altare, and dye? yea, by receauing do in+curre
<PB REF="24"> death? Wherfore the apo+&s;tle <NOTE PLACE="marg">i. Cor. xi. cha</NOTE> &s;aith: He doth eate &amp; drinke hys owne dampnation. For the mor&s;el of the lorde, was poy&s;on vnto Iudas, and yet he did re|ceiue it, &amp; when he had receiued it, y^e enemy did entre into hym. Not becau&s;e y^t he had receiued any euil thyng: but becau&s;e y^t he being wicked, did receiue it wic+kedly. Marke ye therefore bre|thren. Eate ye thys &s;pirytuall bread, &s;piritually. Bring innoce~+cie of life, to the altare. Though your &s;innes be daily &amp; quotidi|an, <NOTE PLACE="marg">Let noo man come to the lordes table excepte he re|pente truely.</NOTE> let not them be deadly. Be|fore y^t ye come too y^e altare, take ye hede what ye &s;aye. And for|geue vs oure tre&s;paces, as we forgiue them y^t tre&s;pace again&s;t vs. Do&s;t thou forgiue? it &s;halbe <NOTE PLACE="marg">The lorde can+not be decey|ued of any man.</NOTE> forgiuen vnto the. Come bolde+lye, it is bread, and not poy&s;on.
<PB REF="24"> But &s;e whether thou do&s;te for|geue or not, for if y^u doe&s;t not for+giue, thou make&s;t a lye, and lie&s;t vnto him, whom thou can&s;t not beguyle. Thou maye&s;t make a lie vnto god, but thou can&s;t not <NOTE PLACE="marg">God know|eth the tames and heartes of men.</NOTE> deceiue god. He knoweth what thou doe&s;t: He &s;eeth the within, he examyneth y^e w^tin, he loketh vpo~ the wythin, he iudgeth the w^tin, he doth either condempne or rewarde y^e within. Therfore the fathers of them, y^t is to &s;aye wycked fathers of the wycked, murmuring fathers, of murmu+rers. (For we do not reade, y^t e|uer <NOTE PLACE="marg">Murmuring is one of thee grete&s;t &s;innes again&s;t god.</NOTE> y^e lord was &s;o greuou&s;ly of|fended w^t any thing, as w^t mur|muring again&s;t God) the lorde willing to &s;hew that they were the chyldren of &s;uche, beganne w^t them, after this maner: what doo ye murmure emonge you, O ye murmurers, chyldren of
<PB REF="25"> murmurers. Your fathers did eate Manna in the de&s;erte, and are dead. Not becau&s;e y^t Man|na was euyll, but becau&s;e that they dyd eat it wickedly. This is the breade whyche commeth doun from heauen. Manna did <NOTE PLACE="marg">Manna was a figure of Chri&s;t, y^e hea|uenly breade The &s;acrame~|tes of y^e old &amp; new te&s;tame~t did differre in &s;ignes, but in y^e thing which is &s;ignyfyed they be al one i. Corinthi. x.</NOTE> &s;ignify this bread, the altar did &s;ignify this breade. They were &s;acramentes, and dyd dyffer in &s;ignes, but in the thing, whyche is &s;ignified, they be al one. Hear the Apo&s;tle: For I wyl not that ye be ignoraunt, brethren, that our fathers were all vnder the cloude, and went al thorow the Sea, and were all baptized by Mo&s;es, in the cloud, and in the &s;ea, and al dyd eate one &s;piritu|al meate: Euen the &s;ame &s;piry|tuall meate, albeit, an other bo|dely meat. For they didde eate Manna, &amp; we do eate an other
<PB REF="25"> thing. But they did eate y^e &s;ame &s;piritual, that we do: but our fa|thers, vnto whome we are like, and not theirs. Moreouer, he &s;aith, &amp; they did drynke all one &s;piritual drinke, thei dranke one thinge, and we an other. But y^e was in the outward apperau~ce which neuertheles did &s;ignifye the &s;elfe &s;ame thing &s;piritually. And how did thei drinke al one drinke? &s;ayth the apo&s;tle: They did drinke of the &s;piritual rocke that foloweth the~, and y^e rocke was Chri&s;te. Thereof haue we bread, thereof haue we drinke. The rocke was Chri&s;t, in &s;igne and fygure, now is y^t very true Chri&s;t in the word, &amp; in the fle&s;h And how did they drinke? The rocke was twi&s;e &s;mitten w^t the <NOTE PLACE="marg">Exod. vii. cha.</NOTE> rod. The twi&s;e &s;miting, did &s;yg+nifie the two peces of the cro&s;&s;e
<PB REF="26"> This is therefore the breade y^t commeth downe from heauen, wherof yf any man dothe eate, <NOTE PLACE="marg">It mu&s;t be a &s;piritual ea|tynge.</NOTE> he &s;hal not dye: But he that per+tayneth to the vertue of the &s;a+cramente, not hee that partay|neth to the vi&s;yble &s;ygne. He y^e eateth inwardly, and not oute|wardly. He that eateth w^t his hert, not he y^t pre&s;&s;eth with hys tethe. Manna came downe fro~ heauen: But Manna was a &s;hadowe, and thys is a veritie.</P>
<DIV2 TYPE="section">
<HEAD>Augu&s;tine, vpon the wordes of Chri&s;te, the .lxiii. Sermon.</HEAD>
<P>&para; Mo&s;te dere beloued, we be <NOTE PLACE="marg">i. Ihon. iii cha</NOTE> the chyldren of God, by grace, by faythe, by the Sacramente, by the bloude of Chri&s;te, by the redemptyon of oure &s;auyoure, we are the chyldren of GOD: It didde not yet appeare what
<PB REF="26"> we &s;hall be. We know that whe~ he doth appere, we &s;hall be lyke vnto him. For we &s;hall &s;e hym, eue~ as he is. Lo, to what thing <NOTE PLACE="marg">Spirituall meate is not miny&s;&s;hed.</NOTE> we are nouri&s;&s;hed, to receiue &amp; eate, and yet notwith&s;tandyng that thing which is eate~, is not mini&s;&s;hed, wheras he that doth eate is quickened. Other meat though in eating it quickeneth the bodye, yet when it is eaten it is myny&s;&s;hed: But when we &s;hall begynne too eate ryghte|ou&s;enes, too eate wy&s;edome, to eate that immortal meate, both we &s;hall be quyckened, and the meate not myny&s;&s;hed. Yf &s;ome excellente meate were pray&s;ed vntoo thee, whyche thou &s;houl|de&s;t <NOTE PLACE="marg">Agayn&s;t thys holy &s;upper we mu&s;te pre|pare our &s;ou+les &amp; not our bealyes.</NOTE> eate at thy diner, thou wol+de&s;te prepare thy bealye, nowe God is pray&s;ed vntoo the, pre|pare thy &s;oule.</P>
</DIV2>
<DIV2 TYPE="section">
<PB REF="27">
<HEAD>&para; Augu&s;tine, vpon the wordes of the apo&s;tle, the &s;econd Sermon.</HEAD>
<P>&para; When he therfore, betakyng vnto vs &s;uche meate and &s;uche <NOTE PLACE="marg">Ihon .vi. Cha</NOTE> drynke, did &s;aye, excepte ye eate my fle&s;h, and drinke my bloude, ye &s;hal not haue life in you. Did any other the~ life it &s;elfe, &s;peake the&s;e wordes of lyfe? But it wil be death vntoo that man, &amp; not life, that thinketh life to be a ly|er. His di&s;ciples wer offended, not all, but many: &s;aying to the~+&s;elues. This is an harde &s;aying who can heare it? What mea|neth thys? Doth thys offende you? Do ye thinke that I wyll make partes of this body, &amp; cut in &s;under my membres, &amp; geue them vnto you? What, yf ye do <NOTE PLACE="marg">Chri&s;t coulde not be con&s;u|med.</NOTE> &s;e the &s;onne of man, a&s;cendynge where he was before? Truely, he y^t a&s;cendeth wholl, can not be con&s;umed. Therefore he dydde
<PB REF="27"> both geue vnto vs an whol&s;om refection of his body, and of his bloud, and al&s;o did brieflie a&s;&s;oil that hard que&s;tion of his whol|nes. Let them eate the~, that do <NOTE PLACE="marg">What is too eate y^t &s;piri|tuall meate &amp; drinke y^t &s;piri|tuall drinke.</NOTE> eate, and drinke that do drinke let them hunger and thir&s;t. Let them eate lyfe, let them drynke lyfe. That eating is a refection in dede, and yet thou art &s;o re|fectyoned, that thou can&s;te not lacke, wherof to be refectioned. What other thing here, is it to drinke, but too lyue? Eate lyfe, drinke lyfe, and thou &s;halt haue life, &amp; yet the life is whole. But that wyl be, that is too &s;aye, the body and bloud of Chri&s;te, &s;hall be lyfe vnto euery man, yf that which is taken vi&s;ibly in the &s;a|crament, be eaten and dronken &s;piritually in the veritie it &s;elfe. For we haue herd the lord &s;ay:
<PB REF="28"> It is the &s;pirit that quickeneth the fle&s;&s;he profiteth nothinge. <NOTE PLACE="marg">Ihon .vi. cha</NOTE> The wordes that I haue &s;po|ken vnto you, are &s;pirite &amp; lyfe.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Augu&s;tine, in the .xxi. boke of the citie of God, and .xv. Chapiter.</HEAD>
<P>&para; This is the bread that com|meth downe from heauen, if a|ny man eateth of it, he &s;hall not <NOTE PLACE="marg">Ihon .vi. cha</NOTE> die. I am the liuely breade that commeth downe from heauen, if anye manne doth eate of this bread, he &s;hal liue for euer. Not without a cau&s;e, it is a&s;ked how it ought to be taken. And from them truely, vnto whom we an+&s;were nowe, they vnto whome we &s;hall aun&s;were hereafter do take away thys vnder&s;tanding The&s;e be they y^t promy&s;e thys delyueraunce, not to all theym that haue receiued the Sacra|ment of bapti&s;me, &amp; of the body
<PB REF="28"> of Chri&s;t: but too the catholyke onely, though they liue wicked+ly. For (&s;ay thei) they do not one+ly eat in the &s;acrament or &s;acra+mentally: but in very dede, y^e bo+dy of Chri&s;t, and y^t becau&s;e that they are in his body, of y^e which body, y^e apo&s;tle &s;aithe: Thoughe <NOTE PLACE="marg">i. Corin. x</NOTE> we be many, we be one bread, &amp; one body. Ergo, he which is in y^e vnitie of his body (y^t is to &s;ay, in y^e knot of y^e membres of Chri&s;t) <NOTE PLACE="marg">Who be the trewe eaters.</NOTE> of the which body y^e faithfull in their communion, are wonte to receiue y^e &s;acrament, we oughte (I &s;ay) verely to e&s;teme, that he doth eat y^e body of Chri&s;te, and drinke his blud. And by this, he ritikes &amp; &s;ci&s;matikes being de|uided fro~ y^e vnitie of thys body, maye receiue y^t &s;elfe &s;ame &s;acra|me~t: but not hol&s;om &amp; profitable vnto them, but rather noi&s;om &amp;
<PB REF="29"> hurtful, Whereby they &s;hal the &s;ooner be condemned, or the la|ter be delyuered. For they are not in y^t knot &amp; bonde of peace, <NOTE PLACE="marg">Peace &amp; vnite is expre&s;&s;ed in the &s;acrame~t.</NOTE> which is expre&s;&s;ed in this &s;acra+mente.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; In that &s;ame Chapiter.</HEAD>
<P>&para; He that eateth my fle&s;h, and drinketh my bloud, dwelleth in mee, and I in him. He &s;heweth what is to eat, not &s;acramental lye, but in very dede the bodye of Chri&s;t, &amp; to drinke his bloud. For that is to dwell in Chri&s;te, that Chri&s;t may dwel in vs, for <NOTE PLACE="marg">Vnitie &amp; loue onely dothe fede vpon the body &amp; bloud of Chri&s;te.</NOTE> he dyd &s;peake thys thynge, a&s;|though he &s;hould &s;ay: he whych dwelleth not in me, and in who~ I do not dwell, let him not &s;aye or thinke that he eateth my bo|dy, or drinketh my bloud. They do not therfore dwell in Chri&s;t which are not his lymmes, but
<PB REF="29"> they are not his limmes, which make theym &s;elues y^e membres of an harlotte.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tine vpon Ihon .xxvi. treatye.</HEAD>
<P>&para; He that eateth my fle&s;h, and drinketh my bloud, dwelleth in me, and I in him. This is ther|fore <NOTE PLACE="marg">By the&s;e wor+des ye may &s;e that the &s;acra|ment is not y^e very body of Chri&s;t el&s;e the wicked which dwelleth not in Chri&s;t &s;huld eate his fle&s;he</NOTE> to eate that meate, and too drinke that drinke, too dwell in Chri&s;t, and to haue Chri&s;t dwel+ling in him. And by this, he that dwelleth not in Chri&s;te, and in whom Chri&s;t doth not dwel, w^t+out doubt, he doth neither eate the fle&s;h of Chri&s;te &s;pirituallye, nor drinke his bloud, though he doth carnally and vi&s;ibly pre&s;&s;e with hys teth, the &s;acrament of the body and bloud of Chri&s;te.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tine the .xxvii. treatie, and .vi. Chapiter of Ihon.</HEAD>
<P>&para; And he did expound the ma|ner of the di&s;tributyon of thys
<PB REF="30"> hys gift, how he &s;huld giue hys fle&s;h to eate, &s;aying: He that ea|teth my fle&s;&s;he. &amp;c. This is a to+ken, that he hath eate~ &amp; dronke <NOTE PLACE="marg">The trewe waie to eate the bodye of Chri&s;te</NOTE> yf he dwel, and be dwelled with all, yf he dothe inhabite, and be inhabyted, yf he doth &s;tycke fa&s;t vntoo, and be not for&s;aken. He hath therefore taught and war+ned vs, wyth the&s;e mi&s;tical wor+des, that we &s;houlde be in hys body and members, vnder him as oure heade, eatyng his fle&s;h and not for&s;akynge the vnytye of hys bodye.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>If ye &s;e the &s;on of man a&s;cending where he was before.</HEAD>
<P>&para; What is thys? w^t the&s;e wor|des he dothe a&s;&s;oile the~, who~ he knewe: Wyth the&s;e wordes he doth declare &amp; &s;hew wherefore they wer offended, w^t the&s;e wor+des truly, if they mought haue
<PB REF="30"> vnder&s;ta~ded. For they thought that he &s;huld erogate and part his body emonge them: But he <NOTE PLACE="marg">Why the ieu|es were offen|ded.</NOTE> &s;ayth, that he &s;hall a&s;cende into heauen whole: When ye &s;hall &s;e the &s;onne of manne a&s;cendynge where he was before: Then tru+ly ye &s;hal &s;e that he doth not di|&s;tribute his body, after the ma|ner that ye thynke. Verelye ye <NOTE PLACE="marg">The grace of god can not be con&s;umed</NOTE> &s;hall vnder&s;tand that his grace is not con&s;umed wyth tethe.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Augu&s;tine .ii. quinquage. rcviii. P&s;alme</HEAD>
<P>&para; When the Lorde did betake thys vnto vs, he had &s;poken of hys fle&s;&s;he, and &s;ayde: Excepte a manne dothe eate my fle&s;&s;he, he &s;hall not haue in hym, lyfe e|uerla&s;tynge. And he &s;ayde, the wordes that I haue &s;poken vn+to <NOTE PLACE="marg">The natura<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> body of chri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is not eaten nor his blou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> dronken.</NOTE> you, are &s;piryte and life. Vn|der &s;tande ye &s;piritually, y^t whi|che I haue &s;poke~ vnto you. Ye
<PB REF="31"> &s;hall not eate this body whiche ye &s;e, nor drinke the bloud whi|che they &s;hal &s;hede, that &s;hal cru+cifie me.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tine in the third boke of the Chry&s;ty an doctryne.</HEAD>
<P>&para; Excepte ye eate the fle&s;&s;he of the &s;onne of man, &amp; drynke hys bloude, ye &s;hall not haue lyfe in you. He &s;emeth to commaunde <NOTE PLACE="marg">To eate, is to be partaker of the pa&s;&s;ion of Chri&s;te.</NOTE> a foule and wicked thing. Ther+fore it is a figure, co~maundinge vs to be partakers of y^e lordes pa&s;&s;ion, and to printe in our me+mory &s;wetly, that his fle&s;h was crucifyed and wounded for vs.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; In the decrees of penaunce, y^e &s;econde di&s;tinction vpon charitie and loue, the&s;e wordes of S. Augu&s;tin are founde.</HEAD>
<P>&para; Al&s;o the lorde. I am the lyue+ly bread that came doune from heauen, if any man doth eate of
<PB REF="31"> this bread, he &s;hal lyue for euer He therfore that doth not lyue for euer, did neuer eat this liue+ly breade. But he that hath not eaten, dyd not beleue in hym. For this is to eate, that lyuelye <NOTE PLACE="marg">To beleue in Chri&s;t is to eate his body and to drinke his bloude.</NOTE> breade, to beleue in Chri&s;t, that is to &s;ay, with loue, to &s;ticke fa&s;t vnto Chri&s;te. Sith therefore y^e the wicked dyd not beleue, he did not eate hym, and &s;o he dyd wante the faith of y^e Chri&s;tians wherby onely &s;innes are remit+ted.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tine, vpon the wordes of y^e lord in Luke&punc; xxviii. Sermon.</HEAD>
<P>&para; Geue vs this day, our dayly bread. When I dyd entreate of the &s;acrament, I did &s;ay vntoo you, that before the wordes of Chri&s;t, that, which is offered, is <NOTE PLACE="marg">Marke howe that he &s;aith it is called y^e bo|by of Chri&s;t &amp; not it is y^e bo|dy of Chri&s;te. Chri&s;t is that &s;uper&s;ub&s;tan|tiall breade.</NOTE> bread: but after that y^e wordes of Chri&s;te are &s;poken, it is noo
<PB REF="32"> more called bread: but y^e body of Chri&s;t. Therfore in y^e lords prai+er, which foloweth, we &s;ay: giue vs y^t &s;uper&s;ub&s;tancial bread, not this bread that goeth intoo the body: but that bread of euerla|&s;tyng life, which vpholdeth the &s;ub&s;taunce of our &s;oule.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; This &s;aying of S. Augu&s;tin is founde in the Canones of con&s;ecratyon, and in hys Epy&s;tle to Hierome.</HEAD>
<P>&para; The body of Chri&s;t, in y^e whi|che <NOTE PLACE="marg">Ergo it is not where &s;oeuere the &s;acrament is mini&s;tred.</NOTE> he did ry&s;e, mu&s;te be in one place: but hys truthe is &s;preade throughout al the worlde.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Augu&s;tine, in his Epi&s;tle to Dardanus.</HEAD>
<P>&para; Therefore doubte not, but y^e Ie&s;us Chri&s;t, in y^t he is a man is there, fro~ whence he &s;hal come, Remembre and faithfully hold the Chry&s;tyan confe&s;&s;yon, that he dyd ry&s;e from deathe, a&s;cen+ded into heauen, and &s;ytteth on
<PB REF="32"> the ryght hande of God the fa+ther, <NOTE PLACE="marg">Thys faith or article of oure faith thei doo de&s;troi which aff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rme that y^e very naturall body of chri&s;t is in the &s;acra+mente,</NOTE> and that he &s;hall come fro~ none other place, too iudge the quycke and the deade. And he &s;hal come (y^e angels te&s;tifyinge y^e &s;ame) as he was &s;ene to go vp into heaue~, y^t is to &s;ay, in y^e &s;ame fourme &amp; &s;ub&s;taunce of fle&s;&s;he, vnto the whych truelye, he dyd giue immortalitie, but fro~ it hee did not take away the humayn nature. After this fourme, wee <NOTE PLACE="marg">Heare we be warned too &s;hunne y^e he|re&s;ye of the Marcionites which dyd af+fyrm y^t Chri&s;t hath but a phanta&s;ticall body</NOTE> mu&s;t not thinke y^t he is in euery place. For we mu&s;t beware that we do not &s;o affirme the diuini+tie of the manhod, y^t we take a|way the truth of his body. For it foloweth not, that the thyng which is in god, &s;huld be in eue|ry place, as god is. For the &s;crip+ture dothe truely te&s;tifye vnto vs, that we liue, moue and be in hym, &amp; yet are we not in euerye
<PB REF="33"> place, as he is. But manne is o|therwi&s;e in god, and god other wy&s;e in man, by a certayne pro|per &amp; &s;ingulare waye. For God and man is one per&s;on, &amp; bothe <NOTE PLACE="marg">Chri&s;t touch|inge his man|hod is in hea|uen &amp; in eueri place touche|ynge his god|hed.</NOTE> of the~ one Chri&s;t Ie&s;us, whiche is in euery place, in y^t he is god, and in heauen, in y^t he is a man.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tine vpon Ihon, touchinge the wordes of the lorde, the .liii. Sermon.</HEAD>
<P>&para; The very true faythe dothe <NOTE PLACE="marg">The churche whiche is the mi&s;tical body of Chri&s;t, is bi a certain ma+ner of &s;peach called Chri&s;te</NOTE> hold, y^t the &s;auiour of the world was &s;ente vnto vs. For Chri&s;te him &s;elf, y^t is to &s;ay, the bodye of Chri&s;t, di&s;per&s;ed throughout al y^e world, doth preche Chri&s;t. He was in heaue~, and yet vnto him that per&s;ecuted rageou&s;ly here in y^e earth, he did &s;ay: Why do&s;t thou per&s;ecute me? Where the lorde dyd expre&s;&s;ely &s;hewe, that he was here in vs. So he doth encrea&s;e and growe together
<PB REF="33"> wholle: For euen as he is in vs here, &s;oo we are there in hym. The knotte of loue and chary|tye <NOTE PLACE="marg">Charite doth make vs one with god.</NOTE> dothe bringe that too pa&s;&s;e. He that is our head, is the &s;auy+our of his bodye. Ergo, Chri&s;te doth preache Chri&s;t. The body doth preache his heade, and the head doth defend his body, and therfore the world hateth vs. Who&s;oeuer will be in his body &amp; in hys members, let him not maruayle, yf the worlde hateth him. Many do receyue y^e &s;acra|ment <NOTE PLACE="marg">Not all they y^t receyue the &s;a+crame~t be &s;a|uede or incor|perated wyth Chri&s;t</NOTE> of his body: but they &s;hall not all that receyue it, haue the place with him,, which is promi+&s;ed vnto his members.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Augu&s;tin in his commentaries vpon the xxxiii. p&s;alme.</HEAD>
<P>&para; A man may be borne with o|ther <NOTE PLACE="marg">He dothe ex|pound him+&s;elfe in the .ii. &s;ermone vpo~ the &s;ame p&s;alm where he &s;aith, he was borneaf|ter a certaine maner in hys owne handes Moreouer this place is wel expou~ded both in y^t whi|che goth here before &amp; in y^t whiche imme+diately folo|weth. Marke the&s;e allu&s;ions and maner of &s;peakynges,</NOTE> mens handes. Wyth hys owne handes no man is borne.
<PB REF="34"> But chri&s;t was born w^t <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">s own handes, whe~ he betaking his bo+dy, did &s;ay. This is mybody: for he did bear y^t body in his hands</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Augu&s;tine, to Bonifacius.</HEAD>
<P>&para; We often v&s;e to &s;ay whe~ Ea|&s;ter draweth nigh, y^t to morowe or y^e next day, is y^e lordes pa&s;&s;yo~. And yet it is manye yeres &s;ince he &s;uffered, &amp; that pa&s;&s;yon was neuer done but ones. And vpo~ y^t &s;onday we &s;ay: This daye the lord did ri&s;e again, and yet it is many yeres &s;ince he ro&s;e. Now is there no man &s;o foli&s;h, too re|proue vs as liers, for &s;o &s;aying. Becau&s;e we name the&s;e dayes, after the &s;imylytude of tho&s;e in which y^e thinges wer done, &s;o y^t it is called y^e &s;ame day which is not y^e very day: but by reuoluti+on of time, like vnto it. And it is named to be done the &s;ame day for y^e celebration of y^e &s;acrament
<PB REF="34"> which is not done that day, but was done long before. Was not Chri&s;t once crucified in his own per&s;on? &amp; yet in a mi&s;tery he is crucified for the people, not one+ly euery fea&s;t of Ea&s;ter: but eue+ry day. Neither doth he lie, whi+che (whe~ he is a&s;ked) an&s;wereth that he is crucified. For if the &s;a+cramentes <NOTE PLACE="marg">The &s;acrame~+tes doo take y^e names of the verye thinges whereof they are &s;acramen|tes.</NOTE> had not certain &s;imi+litudes, of tho&s;e things wherof they are &s;acraments, the~ &s;huld they be noo &s;acramentes at all. And for this &s;ymilitude, for the mo&s;t part, they take y^e names of y^e very thinges. And therfore af+ter a certain maner, y^e &s;acrame~t of Chri&s;tes body, is Chri&s;tes bo+dy, &amp; the &s;acrament of Chri&s;tes bloud, is Chri&s;tes bloud. And y^e &s;acrament of faith, is fayth. For it is none other thing to beleue the~ to haue faith. And therfore when a man aun&s;weareth that
<PB REF="35"> the infant beleueth (which hath not yet the affect of faith) he an+&s;wereth that he hath fayth, for the &s;acramente of faithe. And y^e he turneth hym &s;elfe vnto god, for the &s;acrament of conuer&s;yo~. For the an&s;were pertaineth vn+to y^e mini&s;tring of the &s;acrame~t As the apo&s;tle wryteth of bap|ti&s;me. We are buryed (&s;aith he) <NOTE PLACE="marg">Bapti&s;me &s;ig|nifyeth bury|yng and yet y^e apo&s;tell &s;aieth not we &s;ignifi burymge but we are buried &s;o y^t this verbe e&s;t, is, mu&s;te be here taken for it &s;ignifieth Chri&s;te in his la&s;te Suppere dyd delyuer y^e figure of hys bodi vnto his di&s;ciples.</NOTE> w^t Chri&s;t, through bapti&s;me, vn+to death-He &s;aith not: We &s;igni+fie burying, but vtterly he &s;aith We are buried. He called there+fore the &s;acrament of &s;o highe a thing, eue~ wyth y^e propre name of the very thing it &s;elfe.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Augu&s;tine in the preface of y^e .iii. P&s;al.</HEAD>
<P>&para; He admitted him (&s;peakinge of Iudas) vnto y^e banket, when he dyd betake &amp; delyuer vntoo his di&s;ciples, y^e figur of his bodi</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Augu&s;tine to Adamantus. </HEAD>
<PB REF="35">
<P> &para; The lord doubted not to &s;ay This is my body, when he <NOTE PLACE="marg">The lorde &s;ay+eth this is mi <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">odi whan he gaue a fygure of it.</NOTE> gaue a &s;igne, or figure of his bo+dye. For truely (&s;aith he, by and by after in the &s;ame chapiter) &s;o the bloud is the &s;oule as Chri&s;t was the &s;tone. And yet the apo|&s;tle dyd not &s;aye: The &s;tone did &s;ignifie Chri&s;t, but y^e &s;tone was Chri&s;te.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Pro&s;per, in the boke of &s;entences.</HEAD>
<P>&para; He that dwelleth in Chri&s;t, &amp; <NOTE PLACE="marg">He that by &s;a|greethe from Chri&s;te doeth not eate hys fle&s;&s;he, nor drinke hys bloude.</NOTE> who&s;e gea&s;t Chri&s;te is, doth re|ceiue y^e meate of life, &amp; drinketh the cup of eternitie. For he that di&s;cordeth fro~ Chri&s;t, doth ney|ther eate his fle&s;&s;he nor drynke his blud, although he receiueth indifferently euery daye, the &s;a+crament of &s;o high a thyng, too the condemnatyon of hys pre|&s;umptiou&s;nes.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Ambro&s;e vpon the &s;acramentes. </HEAD>
<PB REF="36">
<P> &para; This breade that goeth into the bodye, is not &s;oo greadelye <NOTE PLACE="marg">The bread of euerla&s;tynge life is &s;oughte of vs.</NOTE> &s;ought of vs, but y^e breade of e|uerla&s;tinglife, which vpholdeth y^t &s;ub&s;taunce of the &s;oul. For he y^t di&s;agreeth from Chri&s;te, dothe not eat his fle&s;h, nor drinke his bloud, although he receiueth y^e &s;acrament of &s;o high a thyng, to his vtter damnatio~ &amp; vndoing.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Ambro&s;e vpon y^t epi&s;tle to y^e Cori. xi. cha vpon this &s;aying: Shewe y^e lordes death</HEAD>
<P>&para; Becau&s;e that we wer deliue|red, by the death of the lord, we, <NOTE PLACE="marg">Here he mea|neth the &s;acra+mente.</NOTE> in eating and drinkyng of thys thing, do &s;ignify the fle&s;&s;he and bloud, whyche were offered for vs.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Ambro&s;e, vpon the &s;acraments .iiii. boke</HEAD>
<P>But paraduenture y^u wilt &s;ay: I &s;e no appearaunce of bloude, <NOTE PLACE="marg">We drynke a &s;imilitude of Chri&s;tes blud</NOTE> but it hath a &s;imilytude. For e|uen as thou ha&s;t taken the &s;imi+lytude
<PB REF="36"> of deathe, euen &s;oo thou drinke&s;t the &s;imilitude of y^e pre|cious bloud.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Tertullian in y^e .ii. boke again&s;t Marcion</HEAD>
<P>&para; Chri&s;te hym &s;elfe did not re|proue <NOTE PLACE="marg">Marcio~ was an heritike which dyd re+proue al crea|turs &s;aiyng y^t they wer euil Marcion dyd affyrme that Chri&s;te hath a phanta&s;tical body, whiche opinion, thys holy doctour dothe op|pugne w^t thee &s;acramente which coulde not haue bene a figur of chri+&s;tes body, ex|cepte hee had a trewe body&punc;</NOTE> or di&s;commende breade, wher w^t he doth repre&s;ent hys bodye.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Tertullian, in y^e .iiii. boke again&s;t Marcio~</HEAD>
<P>&para; Chri&s;t taking bread, &amp; di&s;tri|butinge it vntoo hys di&s;ciples made it his bodi, &s;aiing. This is my body, that is to &s;ay, the fygure of my bodye: But thys bread could not haue bene a fy|gure of it, except chri&s;t had had a true bodye. For a vaine thing or phanta&s;tycall can take noo fygure.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Origene vpon Leuiticus, y^e .vii. Homely.</HEAD>
<P>&para; Vnder&s;tande that they are fygures, whyche are wrytten in the Scryptures of GOD.
<PB REF="37"> And therfore examine them, as &s;pirytuall men, and not as car|nall. Vnder&s;tand tho&s;e thinges which are &s;poken-For if ye take or vnder&s;tand tho&s;e thinges as carnall men, they do hurte, and not noury&s;&s;he. For there is al&s;o in the go&s;pell, a letter y^t killeth. Not onely in the old te&s;tament <NOTE PLACE="marg">In the newe te&s;tame~t there is al&s;o a letter that killeth.</NOTE> a killing letter is found: but al&s;o there is in the new te&s;tament, a letter which killeth him, y^t doth not vnder&s;tande tho&s;e thinges &s;pirituallye, whiche are &s;poken. For if thou doe&s;t folowe after y^e letter, thys that is &s;poken: Ex|cept <NOTE PLACE="marg">Iho. vi. chap.</NOTE> ye eat my fle&s;h and drynke my bloude, thys letter killethe. Wilt thou that I bryng vnto y^e out of the new te&s;tament, an o|ther letter y^t kylleth? He y^t hath no knife (&s;aith he) let him &s;el his cote &amp; bie one. Lo, this letter is <NOTE PLACE="marg">Luke .xxii. cha</NOTE>
<PB REF="37"> of the go&s;pell, and yet it killeth But if thou take&s;t it &s;piritually it kylleth not: but in it is a quic|kening &s;pirit. Therefore vnder+&s;tand &s;piritually tho&s;e thynges whyche are &s;poken, whether it be in the lawe, or in the go&s;pell For a &s;pirytuall man dy&s;cu&s;&s;eth al thynges, and is iudged of no man.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>In the &s;ame boke, the .ix. Homelye.</HEAD>
<P>And thou whych art come to y^e true bi&s;&s;hop which w^t his bloud hath purcha&s;ed vnto the, y^e mer+cy of god, &amp; hath reconciled the vnto his father, doo not &s;tycke to the bloud of y^e fle&s;h: but lerne rather the bloud of the worde. And heare him that &s;aythe.</P>
<P>This is my bloud whych <NOTE PLACE="marg">The fle&s;h and blud of godes word mu&s;t be &s;ought.</NOTE> &s;hal be &s;hed, for the remi&s;+&s;yon of youre &s;ynnes. He
<PB REF="38"> which is taught in the mi&s;tery|es, doth know the fle&s;h &amp; bloud of the word of god.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Athana&s;ius vpo~ this &s;aying of Chri&s;t, he y^t &s;hall &s;peake a word again&s;t y^e holy go&s;t</HEAD>
<P>&para; It is the &s;pirit that quycke|neth, the fle&s;h profiteth nothing <NOTE PLACE="marg">Ihon .vi. cha</NOTE> the wordes whych I &s;pake vn|too you, are &s;pirite &amp; life. For in this place al&s;o he meaneth both of his own fle&s;h, &amp; his owne &s;pi|rit: And he deuideth y^e &s;pirit fro~ the fle&s;h, that they might know through faith, not onely the vi&s;i+ble part, but al&s;o y^e inui&s;ible part that was in him,, &amp; al&s;o that the words which he &s;pake, wer not carnal, but &s;pirituall. For what bodi &s;huld haue &s;uffi&s;ed, to haue <NOTE PLACE="marg">No carnal bo+dy can &s;uffice to be y^t meate of all the worlde</NOTE> bene y^e meat of al y^e world? And therfore did he make mentio~ of the goyng vp of y^e &s;on of man in to heauen, y^t he might w^t drawe
<PB REF="38"> the~, fro~ the bodely imagination and y^t they might herafter lern <NOTE PLACE="marg">Why Chri&s;t dyd make me~+tion of his a&s;|cendyng into heauen.</NOTE> y^t the fle&s;h was called heauenly meat, whych commeth from a|boue, &amp; the &s;piritual meat why|che he wold geue. For (&s;aith he) the wordes that I haue &s;poken <NOTE PLACE="marg">Ihon .vi. cha</NOTE> vnto you, are &s;pirite and lyfe.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Bede vpon Luke.</HEAD>
<P>&para; After y^e &s;olempnitie of y^e olde <NOTE PLACE="marg">Why y^e &s;olem+nite of y^e Ea&s;|ter lamb was kepte</NOTE> Ea&s;ter lamb was fini&s;&s;hed, whi|che was ob&s;erued in y^e memory al of the old deliuerau~ce oute of Egipt, he pa&s;&s;eth furth vnto the new (which y^e church gladly ob|&s;erueth in y^e remembraunce of their redemptio~) y^t he in y^e &s;tead <NOTE PLACE="marg">Chri&s;t did or|dayne y^e &s;acra+ment of his owne fle&s;he &amp; bloude, in the figur of bread and wyne.</NOTE> of the fle&s;h &amp; bloud of the lambe might in&s;titute &amp; ordain the &s;a|crament of his own fle&s;&s;he and blud, in the figure of bread and wine, &amp; &s;o declare him &s;elf, to be the &s;ame vnto whom the lorde &s;ware.</P>
<PB REF="39">
<P> Thou art a perpetual prie&s;t, af|ter the ordre of Melchi&s;edeche And he him &s;elf brake the bread which he gaue, to &s;hew that the breaking of his body, &s;huld not be done without his wyll. And <NOTE PLACE="marg">The breaking of chri&s;tes bo|dye was nott done without hys will. Why y^e bread is referred vn|to his body <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the wine vnto his bloude.</NOTE> likewi&s;e he gaue the~ the cup, af+ter he had &s;upped. And becau&s;e bread doth confyrme and corro+borate the fle&s;h, and wyne wor|keth bloud in the fle&s;&s;he: There+fore is the bread mi&s;ticallye re|ferred vnto the body of Chri&s;t, and the wyne vnto his bloude.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Barnard, vpon the p&s;alme, qui habitat: the third ver&s;e, and the .iii. Sermon.</HEAD>
<P>&para; Except ye eat the fle&s;h of the <NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hon .vi. cha.</NOTE> &s;on of man &amp; drinke his blud. &amp;c They &s;aid: This is a harde &s;ay|ing, and &s;o went away backe fro~ him: But what is it to eate hys fle&s;h, and to drinke hys bloude: but to be partakers of his pa&s;&s;i+on,
<PB REF="39"> and to folow that conuer&s;a|tion whiche he dyd v&s;e here in the fle&s;h? Which thyng y^t mo&s;te holy &s;acrament, in y^e whiche we <NOTE PLACE="marg">The bread en+treth into the mouthe, but Chri&s;te into y^e hearte.</NOTE> receyue the bodye of the lorde, doth &s;ignifie, that is to &s;ay, y^t as the forme of bread is &s;ene to en+tre into vs, &s;o we mu&s;t knowe, y^t by that conuer&s;ation, whych he did v&s;e in the earth, he entreth into vs, to dwell, through faith in our heartes. For when righ|teou&s;nes dothe entre, he dothe <NOTE PLACE="marg">i. Corinthi. i.</NOTE> entre al&s;o, whiche of god the fa|ther is made vntoo vs ryghte|ou&s;nes. &amp;c.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Gela&s;ius Bi&s;hop of Rome, again&s;te the Entichians in the councyle of Rome.</HEAD>
<P>&para; Surely the &s;acramentes of the body and bloud of Chry&s;te, are godly and diuine thinges, &amp; therfore through them, are we made partakers of the diuyne.
<PB REF="40"> &amp; godly nature. And yet dothe <NOTE PLACE="marg">Thys &s;urelye was the olde learning whi|che by y^e &s;ub|til craft of the deuyl was &s;ubuerted.</NOTE> it doth not cea&s;e too be the &s;ub|&s;taunce of breade and wine, but contynue &s;til in the propertie of their owne nature. And &s;urely, the image and &s;imilitude of the body and bloud of Chri&s;t, are ce+lebrated in y^e act of y^e mi&s;teries.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Fulgentius, in the &s;econde boke of faith</HEAD>
<P>&para; In the&s;e carnal &s;acrifices, in <NOTE PLACE="marg">As the &s;acryfi+ces of the old lawe were &s;ha+dowes of the fle&s;h of Chri&s;t which &s;hould be offred, &s;o y^e &s;acrament is a figure of it be+yng alredy of+fered. Marke y^t hee doth cal it a &s;a+crifice, which neuertheles is but a remem|braunce of y^e <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nely &s;acrifice</NOTE> y^e time of the law, was a &s;ignify+cation of y^e fle&s;h of Chri&s;t, which he w^tout &s;in, &s;huld offer for our &s;innes, &amp; of the bloud, which he &s;huld &s;hede for y^e remi&s;&s;io~ of our &s;innes: But thys &s;acryfyce is of thankes geuinge &amp; reme~brau~ce of the fle&s;h of Chri&s;t, which he of+fered for vs, &amp; of the bloud, whi+che y^e &s;ame god did &s;hede for vs</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&para; Idem, in his boke to kinge Thra&s;y|mundus.</HEAD>
<P>&para; This cup or chalice, is y^e new te&s;tament: y^t is to &s;ay, this cup
<PB REF="40"> or chalice, which I deliuer vnto you, doth &s;ignifi y^e new te&s;tame~t</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Idem in the &s;econd boke.</HEAD>
<P>The &s;ame one man is local as <NOTE PLACE="marg">Chri&s;t beinge a man is lo|call, that is to &s;aye is co~tey|ned in one place onely.</NOTE> touching his manhod, which is al&s;o God vnmea&s;urable fro~ the father. The&s;ame one ma~, as tou+ching the &s;ub&s;tau~ce of his man+hod, was ab&s;ent from heauen, when he was in y^e earth: &amp; for&s;a+king y^e earth when he a&s;cended into heauen: But as touchinge his godheade, &amp; vnmea&s;urable &s;ub&s;taunce, he neyther for&s;oke heauen, when he de&s;cended fro~ heaue~, nor for&s;oke y^e earth, whe~ he a&s;cended into heaue~. Whych maye be knowen by this mo&s;te <NOTE PLACE="marg">How Chri&s;te did &s;hewe his humanitye to bee locall and his godheade to be pre&s;ente in euery place</NOTE> &s;ure worde of the Lorde, why|che to &s;hewe hys humanytie, to be contained in one place onely dyd &s;aye vntoo his di&s;ciples. I a&s;cend vnto my father, &amp; youre father, my God, and your God.
<PB REF="41"> Of Lazarus al&s;o, when he &s;aid Lazarus is dead. He &s;aide fur|ther more: I am glad for youre &s;akes (that ye myghte beleue) y^t I was not there. And agayne, &s;hewing the vnmea&s;urablenes of his godhed, he &s;aid vnto hys di&s;ciples: Beholde, I am wyth you to the worldes ende. How did he a&s;cende into heauen: but becau&s;e he was locall, and a ve|ry man? Or how is he pre&s;ente vnto his faithfull: but becau&s;e y^t he is vnmea&s;urable, and verye God?</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Hierome in his co~mentaries vpon Ma|thewe .xxvi. Chapiter.</HEAD>
<P>&para; After y^t the my&s;tycall Ea&s;ter lambe was fulfylled, and that Chri&s;te had eaten the lambes fle&s;h, with his Apo&s;tles, he toke breade, whyche conforteth the hert of man, and pa&s;&s;eth furthe
<PB REF="41"> to the true &s;acrament of the Ea+&s;ter <NOTE PLACE="marg">Here Hierom w^t holy Tertu+lian doth hold again&s;t y^e here+tike Marcion</NOTE> lambe, y^t as Melchi&s;edeche brought furth bread and wyne in prefiguratyon of hym, &s;oo he myght lykewy&s;e repre&s;ente the truth of his bodye.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>Hierom vpon Eccle&s;ia&s;tes, that is to &s;ay the boke of the preacher</HEAD>
<P>&para; The fle&s;h of the lord is very meate, and the bloud of the lord <NOTE PLACE="marg">We do eate y^e body of Chri&s;t and drinke his bloud in the re+dynge of the &s;criptures.</NOTE> is verye drinke. We haue thys good or profyte onelye, in thys worlde, that we maye eate hys fle&s;h, and drynke hys bloud, not onely in a mi&s;terye, but al&s;oo in the readyng of the &s;cryptures. For it is very meat and drinke, which is taken oute of goddes word, by the knowledge of the &s;criptures.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&leaf; Hierome vpon the .C. ix. P&s;alme. and .viii. Tome.</HEAD>
<P>&para; Thou art a perpetual prie&s;t,
<PB REF="42"> after y^e ordre of Melchi&s;edeche Let vs declare onely, whye he did &s;ay, after the order of Mel|chi&s;edech. Thys trewlye is as muche to &s;ay: Thou &s;halt not be a prie&s;t after the Iui&s;&s;he oblaty+ons: But thou &s;halt be a prie&s;te after y^e order of Melchi&s;edeche For as Melchi&s;edech dyd offer or bring furth bread and wyne, <NOTE PLACE="marg">The bodye &amp; bloud of chri&s;t is the trewe breade &amp; the trew wine Melchi&s;a|dech was kynge of Sa|lem.</NOTE> &s;o thou &s;halt offer thy body, and thy bloude, whych is the trewe bread and wyne. Thys Melchi+&s;edech did giue tho&s;e my&s;teries that we haue, vntoo vs. It is he that &s;ayde: He that eatethe my fle&s;&s;he, and drynketh mye bloude. &amp;c. After the ordre of Melchi&s;edech, he dyd gyue his &s;acrament vnto vs.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&rindx; Hierom in his co~mentaries vpon the Epi&s;tle of Paule to the Ephe&s;yans.</HEAD>
<P>&para; The fle&s;h and blud of Chry&s;t
<PB REF="42"> is taken or vnder&s;tanded .ii. wai+es. <NOTE PLACE="marg">The fle&s;h and blud of Chri&s;t is vnder&s;tan|ded .ii. wayes</NOTE> Either that &s;pirituall and di+uine fle&s;h, of the which he &s;aith: My fle&s;h is verye meate, &amp; my bloud is verye drynke. Or that fle&s;h which was crucyfyed, or y^e bloud which was &s;hed with the &s;peare of the &s;ouldyer.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&leaf; Chri&s;o&s;tom. vpon the .xxvi. of Mat.</HEAD>
<P>&para; He al&s;o dranke of it, le&s;t whe~ they hearde hys wordes, they <NOTE PLACE="marg">Chry&s;te hym+&s;elf did drinke of the cuppe a fore y^t he gaue it to his apo&s;|tles.</NOTE> &s;hould &s;aye: Why? doo we then drinke bloude, and eate fle&s;h? &amp; &s;o &s;hould be troubled, for when he &s;pake before of tho&s;e thyngs they were offended wyth hys wordes. And becau&s;e it &s;houlde not nowe al&s;oo chaunce, he him+&s;elfe dranke fyr&s;te of it, that he mighte cau&s;e them to come w^t|oute feare too the partaking of tho&s;e my&s;teryes.</P>
</DIV2>
<DIV2 TYPE="section">
<PB REF="43">
<HEAD>&leaf; Idem .xvi. Homelye</HEAD>
<P>&para; The fle&s;h profyteth nothing <NOTE PLACE="marg">Ihon .vi. cha</NOTE> That is too &s;aye: My wordes mu&s;t be vnder&s;tanded after the &s;pirite. He that vnder&s;tandeth them after the fle&s;h; winneth no thing, nor taketh no profit ther+of. What meaneth this, too vn|der&s;tande after the fle&s;h, or car|nally? <NOTE PLACE="marg">What is to vnder&s;tand af+ter the fle&s;&s;he</NOTE> Verely to take the thyn|ges &s;implie, as they are &s;poken and thynke none other thinge. All my&s;teries or &s;acramentes, mu&s;t be con&s;idered w^t inwarde eyes, that is to &s;ay, &s;pirituallie. For the inward eies as &s;one as they do &s;e the bread, do pa&s;&s;e o|uer the creatures, and thynke not of that bread which is bake~ <NOTE PLACE="marg">That heauen+ly bread whi|che is Chri&s;te <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s &s;ignified by y^e &s;acramente</NOTE> of the baker: but of him that cal+led him &s;elfe the breade of lyfe, which is &s;ignified by the my&s;ty+call or &s;acramentall breade.</P>
</DIV2>
<DIV2 TYPE="section">
<PB REF="43">
<HEAD>&leaf; Chri&s;o&s;tom in his fir&s;t Tome vpon y^e viii. chapiter of Mathew, y^e. xvi homelie.</HEAD>
<P>&para; It is again&s;t all rea&s;on, that we in verye dede enioying hys benefites dayly, &s;houlde not as muche as w^t wordes, giue hym thankes: Sith that the &s;ame ac+knowledging <NOTE PLACE="marg">The acknow+ledgynge of y^e benyfites of god doth pro+fite vs.</NOTE> &amp; confe&s;&s;ion doth profit vnto vs. For he hath noo nede of any thing that is ours, but we haue nede of all that he hath. The giuynge of thankes addeth nothing vntoo him: but it maketh vs more familyares vnto his maie&s;tie. For &s;yth that when we remembre the benefy+tes of me~, we are the vehement lyer inflamed &amp; kindeled, wyth the loue of them: Muche more <NOTE PLACE="marg">Collo. iii. Cha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> if we be mindfull of the benefy|tes of god, we &s;hall be the more &s;tudious to kepe his co~maunde+ments. Therfore y^t apo&s;tle &s;aith
<PB REF="44"> Be ye thankful. For the remem+braunce of benefits &amp; perpetual thankes geuing, is a very good keper of benefits: wherfor the&s;e mo&s;t reuerent &amp; hol&s;om mi&s;teri+es, which we do celebrate in eue+rye congregatyon, are called <NOTE PLACE="marg">Why y^e &s;acra|ment is called <HI>Euchari&s;tia.</HI></NOTE> Euchari&s;tia, that is too &s;aye thankes geuynge. For they are the remembraunce of many be|nefytes, and &s;hew the head fou~|taine of y^e diulne charitie &amp; loue toward vs, &amp; cau&s;evs alwaies to giue due thankes vnto god.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&rindx; Chri&s;o&s;tome vpon the .x. Chapyter, to the Hebrues, and .xvii. Homelye.</HEAD>
<P>&para; And thys that we do, we do in the remembraunce of y^t whi|che is done alreadye. For (&s;aith he) do this in the remembrau~ce of me. We do not offer an other &s;acryfyce (as the Bi&s;&s;hop of the olde lawe) but alwaies the &s;elfe
<PB REF="44"> &s;ame, yea, rather we doo worke the memoryall &amp; remembrau~ce <NOTE PLACE="marg">Here holy Chri&s;o&s;tome and all other faythefull fa|thers doo v&s;e thys worde<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;acrifice for a memoriall &amp; reme~braunce of that onely <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;acrifice ones offred for euer as Augu&s;ty<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> al&s;o witne&s;|&s;eth in y^e. xxx viii. boke a|gayn&s;t Fau&s;|tus much con+trary to them which craftely haue brought and induced into y^e church of Chri&s;t this cur&s;ed &s;acri|fice of y^t ma&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> of that &s;acryfyce: But becau&s;e y^t I haue made mentyon of thys &s;acryfyce. I wyll &s;peake fewe thynges vntoo you, fewe thyn|ges in numbre and mea&s;ure: but whiche haue greate vertue and vtilitie. Whiche remembre ye, and prynt in youre mindes. For the thinges that are &s;poke~, be not ours, but the holy go&s;tes What be they the~? Very many do receiue of this &s;acrifice ones in the wholl yeare, &s;ome twy&s;e, &s;ome oftener. Therefore we generally to al, not onely to the~ y^t be here: but al&s;o to the~ y^t &s;it in y^e wildernes. For they do party+cipate ones in y^e yeare, yea, per|chau~ce after two yeares: What then? Whome doo we accepte mo&s;t? Them that receiue it but ones, or them y^t receyue it often
<PB REF="45"> or them that communycate &s;el|dome? Verelye we neyther ac|cept them that receyue it ones, <NOTE PLACE="marg">They y^t come to y^e lordes ta|ble w^t a pure con&s;cience are to be prefered before al other and to be ac|cepted.</NOTE> nor them that receyue it often, nor them that communicate &s;el+dome, but them that come vnto it wyth a pure con&s;cyence, with a cleane heart, with a blameles life. And they that are not &s;uch, do not receyue it as much as o|nes: why &s;o? for they do receiue their own dampnation and vt|ter <NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&punc; Cor. xi. cha</NOTE> vndoyng.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&rindx; Chri&s;o&s;tome out of the oratyon of S. Philogonius.</HEAD>
<P>&para; Many chri&s;ten men are now come to y^t madnes, and are gro+wen to &s;o great a contempte, y^t where as they be ful of innume+rable vyces, they nothynge re|gard <NOTE PLACE="marg">The tyme of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> co~munyon <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s no holy day <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut of pure co~+<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ience.</NOTE> their own life, but vpo~ ho|ly daies, do come negligently &amp; rechelou&s;ly vntoo this bourde,
<PB REF="45"> not knowing y^t the time, of y^e co~|munion, is neither holy day nor &s;olempnitie: but a pure con&s;cy|ence, &amp; a life cleane from &s;innes.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&rindx; Chri&s;o&s;tome out of the .xxvii. homelie touchinge his retourne from A&s;ia to Con&s;tantinopol.</HEAD>
<P>&para; We are not like the Iues, we <NOTE PLACE="marg">In y^e matter of y^e &s;acrame~t we are ney|ther bound to place nor to tyme.</NOTE> are neither &s;ubiect to place nor to time, being confirmed w^t the &s;aying of the lord. As ofte~ (&s;aith he) as ye eat of this breade, and drinke of this cup, ye &s;hal &s;hewe furth the lordes death. To day then we &s;hew the lordes death: But then an holy day, &amp; now to day al&s;o a holy day.</P>
</DIV2>
<DIV2 TYPE="section">
<HEAD>&rindx; Chri&s;o&s;to~ in his .i. Tome .li. Homelie,</HEAD>
<P>&para; For this &s;acrament is a &s;acra+me~t <NOTE PLACE="marg">The &s;acra|ment is a &s;a|cramente of peace.</NOTE> of peace, which doth not a|gre with couetou&s;nes of money nor with &s;imonie. For if he dyd not &s;pare him &s;elf for our &s;akes
<PB REF="46"> what puni&s;hment do we not de+&s;erue, if we &s;pare not our &s;oules <NOTE PLACE="marg">Iudas for co|uiteou&s;nes of money &s;ould Chri&s;t, and &s;o he did peri&s;&s;h Simon wold haue boughte the gyfte of y^e holy gho&s;t for money, y^t hee myght be en|riched therby wherefore all they that bye or &s;el any &s;pi|rituall giftes for lucre and money are called after thys Simon Magus Simoniakes. The trew ho|noure of thys &s;acrifyce.</NOTE> for the which Chri&s;te dyd gyue him &s;elfe, and in the meane &s;ea|&s;on do &s;pare money? Therfore let no Iudas nor Simon come to that table which both did pe+ri&s;h for couetou&s;nes of money. Wherfore let vs I pray, auoyd and exchew this parilou&s;e pyt, nor let vs not thynke that it is &s;ufficient for oure &s;aluatyon, yf when we haue &s;poyled wyddo|wes and fatherles children, we offer vnto this table, a chalice of gold, trimmed wyth precyou&s;e &s;tones. Wilt thou honour thys &s;acryfyce? Offer thy &s;oule, for y^u whiche Chri&s;te was crucyfyed, make it golden. For if thy &s;oule be a ve&s;&s;ell of leade, what &s;hall golden ve&s;&s;els profyte thee?</P>
<P>And verelye that (table was <NOTE PLACE="marg">Superfluou&s;e co&s;te in chur|ches is di&s;com+mendyd.</NOTE>
<PB REF="46"> not of &s;iluer, nor that chalice of gold, wherin chri&s;t did giue his blud, to his di&s;ciples, and yet al thynges wer precyous, &amp; ful of veneration and wor&s;hippe. For they were ful of the &s;pirit. Wilt thou wor&s;hip y^e body of Chri&s;t? <NOTE PLACE="marg">How y^e body of Chri&s;t mu&s;t be wor&s;hiped</NOTE> De&s;py&s;e hym not naked in hys members, nor do not cloth him with &s;ylkes in the churche, and &s;uffer him negligentlye abrode to be &s;torued for colde and na|kednes. For he y^e &s;aeth: Thys is my body, and together w^t <NOTE PLACE="marg">Vnder&s;tande here that as y^e lambe beyng taken oute of the flocke and applied to the &s;acrifices of y^e pa&s;&s;eouer is called y^e pa&s;&s;e|ouer of the lorde &s;o is y^e bread whi+che is broken in the remem|braunce of the body of Chri&s;te called the body of Chri&s;t. It is the grea+te&s;t honour y^t we can do vn+to god, if we do fulfyll his wil &amp; wor&s;hip him as he hath taughte vs in his word</NOTE> the worde, dyd bryng the thing to pa&s;&s;e, &s;ayth al&s;o: ye haue &s;ene me hungrye, and yee haue not fedde me. And in &s;o muche that ye dydde not it too one of the&s;e little ones, ye dydde it not vnto mee, </P>
<PB REF="47">
<P> this body of Chri&s;t (meanyng y^t which is mini&s;tred in the &s;acra|ment) hath no nede of gayeclo|thing: but y^e other body (here he doth vnder&s;tand the poor mem+bres of Chri&s;te) hath neade of greate care and dilygence. Let vs therefore learne to be trew phylo&s;ophers in Chri&s;te Ie&s;u, and to wor&s;hyp hym after hys owne wyll. For he whyche is wor&s;hypped, delyteth mo&s;te in that wor&s;hyppe, whiche he him+&s;elfe wyll haue, not in that whi|che we pre&s;cribe vnto him, So Peter thought that he dyd ho|noure Chri&s;te, when he woulde not &s;uffre him to wa&s;h his fete: but it was contrarie. Likewi&s;e wor&s;hyppe thou hym, as he wil be wor&s;hypped, laye abrode thy ryches too the poore. There is noo neade of golden ve&s;&s;els, but
<PB REF="47"> of golden &s;oules. Aun&s;were me (I pray) what profit is it, if whe~ his table in decked wyth many &s;uche golden cuppes, he him &s;elf peri&s;&s;heth for hunger? There|fore <NOTE PLACE="marg">The poore mu&s;t be cared for afore al o|ther thinges.</NOTE> fede hym fir&s;te, and after y^u &s;halt decke his table, as of a &s;u|perabundaunce. Thou do&s;te make him a chalice of gold, and thou wilt not geue him a cup of cold water. What profite doth folow therof? The couerynges <NOTE PLACE="marg">Thys godlye lerninge hath bene long hid+den from <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s.</NOTE> of his table, do &s;hine with golde and y^u denaie&s;t vnto him nece&s;&s;a+ry raymentes. What do&s;t thou geue him then? Cell me, I pray the, if thou &s;houlde&s;t &s;e a man al+mo&s;t dead for hunger, and wol|de&s;t not &s;uccour his nece&s;&s;itye, wyth &s;ome meate: but decke a table before hym wyth muche golde and &s;yluer? What than|kes thinke&s;t thou would y^t man giue vnto the? What if y^u &s;houl|de&s;te
<PB REF="48"> &s;e a man almo&s;te fro&s;en w^t cold, &amp; wolde&s;t prepare no nece&s;+&s;ary raime~ts for him, but &s;et vp golde~ images in y^e honor of him &s;hulde&s;t y^u not &s;eme to co~tempne him? So it behoueth y^e to think in Chri&s;t. When he goeth about wandering, as a &s;traunger, lac|king harbor, then y^u do&s;t not re|ceiue hym, &amp; in y^e mean &s;ea&s;on, y^u do&s;t trim y^e pauings of churches Thou make&s;t vp co&s;tly walles, y^u &s;ette&s;t vp gorgious heades of pillars, thou cau&s;e&s;t lampes to hang down fro~ golden &s;ielyngs &amp; in y^e mean &s;ea&s;on thou do&s;t not vi&s;ite him being in pri&s;on. Noo <NOTE PLACE="marg">No man was euer blamede becau&s;e he had not buylded gorgious churchis</NOTE> man was euer blamed or accu|&s;ed becau&s;e he had not buylded vp co&s;tly temples or churches. But euerla&s;ting fire of hel (y^e pu+ni&s;hment of the deuils) do hang ouer vs, except we doo thother thinges diligentlye.</P>
</DIV2>
</DIV1>
<DIV1 TYPE="conclusion">
<PB REF="48">
<HEAD>&para; To all theim y^t do pro|fe&s;&s;e y^e truth and veritie of our lord, Ihon Veron wi&s;&s;heth grace, not onelye to be readers, but al&s;o to be true folowers of y^e go&s;pell of our &s;auiour Ie&s;u Chri&s;t, y^t &s;o we may al w^t a clere con&s;cience, come too the lordes table, banket &amp; fea&s;te of euerla&s;tynge life.</HEAD>
<P>_HEre ye haue (good chry|&s;te~ readers) y^e opinyons &amp; &s;ayinges of the olde faithfull fa|thers vpon the Sacrament of the body and bloude of Chri&s;te, compendyou&s;lye &s;ette forthe: Whereby ye may vnder&s;tande and perceiue, not onelye howe we haue bene deceiued in y^e mat+ter of y^e &s;acrament, the&s;e manye hundreth yeres, by certain fal&s;e
<PB REF="49"> prophetes, yet remayning here emong vs in this world, but al|&s;o how we ought, if we entende to be in the vnitie of the bodye: of Chri&s;t, to come vnto this ho|ly maundie, and banket of euer+la&s;ting &s;aluation. Verelye, dere beloued brethren, I wold wi&s;h that all we, that do profe&s;&s;e the go&s;pell had alwayes when we come to this communion, that mo&s;t hol&s;ome and profitable &s;ai+yng of the apo&s;tle, in our memo+rye and remembraunce: Purge the olde leuen, that ye maye be <NOTE PLACE="marg">i. Cor, v. cha</NOTE> &s;wete dowe, as ye are &s;wete bread. For Chri&s;t our pa&s;&s;eouer is offered vp for vs. Therefore let vs kepe holy daye, not wyth olde leauen, neyther wyth the leauen of malycyou&s;enes &amp; wic+kednes: but w^t the &s;wete bread of purenes &amp; truth: Then &s;huld
<PB REF="49"> all enuye, malyce and rancoure al fylthy liuing and communica+tion, al couetou&s;nes, fornicatio~, adultery, &amp; abhominable whor+dome, all dete&s;table &s;wearynge &s;trife and altercatyon be bany&s;|&s;hed away from oure heartes. Then &s;huld the mouthes of the enemies of the cro&s;&s;e of Chri&s;te <NOTE PLACE="marg">The enemyes of y^e truthe, do take an occa&s;i+on vpon oure naughtye ly|uing, to bla&s;|pheme y^e &s;crip+tures.</NOTE> and of his go&s;pel, whyche vpon our wicked and filthy lyuynge, do take an occa&s;ion to &s;peake e|uyl of the worde of God, and of hys mo&s;te &s;acred Scriptures, too the greate comforte of all godly per&s;ons, be vtterly &s;top|ped. Ye &s;hal vnder&s;tand, that in this place the holy apo&s;tle &s;aint Paule doth allude to that olde &s;acrament of the pa&s;chal lambe; or pa&s;&s;eouer, which y^e aunciente Iues were co~maunded to kepe in the memorial of their delyue+raunce
<PB REF="50"> oute of Egipte. In thys olde fygure, nothyng was com+maunded &s;o &s;trayghtlye, as the vnleuened breade. In &s;o muche that the lorde doth by hys pro|phete Mo&s;es &s;aye. Who&s;oeuer <NOTE PLACE="marg">Exo. xii. Cha.</NOTE> &s;hall vpon the&s;e dayes eate any leuened breade, hys &s;oule &s;hall peri&s;&s;he, fro~ emonge my people. This was but a figure, brethre~ <NOTE PLACE="marg">Mat. xvi. cha. Beware of y^e leuen of y^e pha+ri&s;es and &s;adu+ces <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Cor. v. chapi Know ye not y^t a litle leuen dothe &s;owre y^e whole lumpe of dowe?</NOTE> of better thynges to come. For &s;ithe that leauen in the &s;criptu|res, when it is taken in y^e wor&s;e parte, doth &s;ygnyfye bothe the hipocritical doctrin of y^e vngod+lye, and al&s;oo wycked and vn|clean conditio~s wherw^t y^e whol man, yea the whole &s;ocietie and felow&s;hyp of mankynd is infec|ted. It is euydente, that nowe when Chri&s;t oure true pa&s;chall lambe, is reuelated vntoo the worlde: we ought to kepe a per+petuall
<PB REF="50"> pa&s;&s;eouer, ab&s;tainyng al+waies from y^e leuen of vngodly doctrine, &amp; vnpure life. Which if we do not, with al our might and eudeuoure, &s;ith that we do now dayly eat our true pa&s;chal lambe or pa&s;&s;eouer, that is too &s;aye, feade vpon the bodye and <NOTE PLACE="marg">We fede dail<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> vpon the bod<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and bloude of chri&s;t &s;piritual+ly not in a mi|&s;tery only, but in the reading &amp; heringe of y^e &s;cripture.</NOTE> bloud of Chri&s;t &s;pirituallye, not onely in a mi&s;terye, but al&s;oo in reading and hearing y^e &s;criptu|res: we oughte too loke for no|thing elles trulye, then for ex|treme damnation &amp; death. For why? This is that roial &amp; king+lie banket, vnto the which al na+tions are bidden and inuitated But if any ma~ doth pre&s;ume to come vnto it, not hauing y^e wed+ding raime~t or bridegromes li|uery, he is by y^e &s;traighte co~mau~+dement of that mightye kynge, which can kil both the &s;oule and <NOTE PLACE="marg">Mat. xxii. cha</NOTE>
<PB REF="51"> the body, ca&s;t into vtter darke|nes, where &s;hal be wepyng and gna&s;&s;hyng, of teth. Therfore yf we wil come to the lordes table <NOTE PLACE="marg">He that wyll come to y^e lor|des table w^t|out ieoperdye mu&s;t haue vp+on hym the brydegromes liuerye.</NOTE> without ieopardie, if we wil re|ceyue there an hol&s;ome repa&s;te and not deadly poi&s;on, let vs ex+amine truely oure &s;elues, whe|ther we haue that ve&s;ture, whi|che is requyred of the~ that are bidden to that fea&s;te, or not. By y^e lyuerie badge or cogney&s;au~ce greate Lordes &s;eruauntes are knowen. Heare then what the lord &s;aith: By this &s;hall all men <NOTE PLACE="marg">Iho~. xiii. cha. Which is the brydegromes liuerye.</NOTE> know, that ye are my dy&s;cyples if ye loue one an other. Hereby ye maye perceiue that loue is y^e onely rayment or liuerye, with+out the which who&s;oeuer dare come to this fea&s;t, he &s;hal be, vt|terly to his own damnatyo~, ca&s;t+awaye, as an vnprofytable and
<PB REF="51"> rotten membre. For Paul &s;aith Thoughe I hadde al fayth &s;oo that I could moue mountains out of their own places, and yet <NOTE PLACE="marg">i. Cor. xiii. cha</NOTE> haue noo loue, I am nothinge.</P>
<P>Yea, though I be&s;towe al my goodes too fede the poore, and gyue my bodye too be brente, &amp; yet haue no loue, it profyteth me nothing. Surely withoute loue, we are vnprofitable &amp; vn|fruictful braunches, and be not in that knot of vnitie and peace which by thys holy &s;acramente is vnto vs repre&s;ented. Let vs therfore ca&s;te awaye the dedes and workes of darkenes (why|che is the liuerie of our old aun+cyente <NOTE PLACE="marg">Rom. xiii. cha The workes of darknes be the liuerye of the deuill.</NOTE> enemye) and put on the armour of light. Let vs walke hone&s;tly, as it were in the daye light, not in eating drynkinge neyther in chaumbring &amp; wan|tonnes,
<PB REF="52"> neither in &s;trife and en|uyinge: But putte we on Ie&s;u Chri&s;t. He that doth put on Ie|&s;u Chri&s;te, as he &s;houlde do, or ca&s;t away the workes of darke+nes, and of the fle&s;&s;he, which are the&s;e: adultery, fornication, vn|cleannes, wantonnes, wor&s;hyp|pinge <NOTE PLACE="marg">Gala. v. chap</NOTE> of idoles, witchcrafte, ha|tred, variaunce, wrath, &s;trife, &s;e+dition, &s;ectes, enuying, murder, dronkennes, glotony, and &s;uche <NOTE PLACE="marg">What hee doth put on, y^t putteth on Chri&s;te Galat. v. chap</NOTE> like: &s;o he doth put on, and take to him &s;elfe: loue, peace, vnitye, concord, longe &s;uffering, gentle+nes, goodnes, faithfulnes, meke+nes, temperauncye: brieflye, he doth put on all godly vertues, required of vs in the Scriptu|res, and worde of God. Who|&s;oeuer is decked wyth &s;uche a ve&s;ture and lyuerye, let hym come boldelye to the lordes &s;up+per,
<PB REF="52"> and there he &s;hall ta&s;t how &s;wete the lorde is, there he &s;hall receyue that lyuelye breade, y^t fedeth to euerla&s;tinge life Some wil paraduenture &s;aye: <MILESTONE UNIT="Obiection."> Thys is a &s;traunge doctryne and contrarye to all &s;criptures Doth not Saincte Paule &s;aye <NOTE PLACE="marg">Roma. i. chap Gala. ii. chap</NOTE> that the ryghteou&s;e &s;hall lyue by faythe? Doth not oure iu&s;ti+fycatyon depende of faythe one+lye? Then yf we brynge faythe to the lordes table, it is &s;ufficy|ente to oure &s;aluatyon? There &s;hall we receiue y^e mo&s;t hol&s;ome phi&s;icke y^t healeth all the dy&s;ea|&s;es of the &s;oul, and at length we &s;hall heare y^e mo&s;te comfortable word &amp; &s;aiing of our lord Ie&s;us chri&s;t: go thy way, thy faith hath <NOTE PLACE="marg">Mat. ix. chap Solution By faith only we are iu&s;ty|fyed. Here y^u mu&s;t marke y^t thys worde only added of y^e holi doctors do not exclud good workes as thoughe whe~ we haue faith we &s;huld do nothynge, but it exclude|eth o&s;te~tation and bo&s;tynge of oure good dedes. Bryef+lye we mu&s;te worke, &amp; yet &s;aye that wee are vnprofita+ble &s;eruau~tes and y^t through oure workes we meryt no|thinge. Gala. v. chapi Ephe. ii. chap</NOTE> made y^e &s;afe. I confe&s;&s;e &amp; grau~t &amp; euer haue bene of y^e opinion &amp; mynd, that fayth in Ie&s;u Chri&s;t
<PB REF="53"> doth iu&s;tifye without the wor|kes of the law. For fayth is the onely meate, wherby we appre+hend the mercy of god, tru&s;t to his promi&s;es and his word. By fayth onely we are &s;aued, oure &s;innes are forgiuen, and before God we be accompted ryghtu|ou&s;e, as the Apo&s;tle to the Ro|maines, and Galathians dothe plainly te&s;tifie. But thys faithe mu&s;t be no dead faith, it mu&s;t be liuely, it mu&s;t worke and bringe forth fruictes worthy this our vocation and calling. For &s;aint Paule &s;aith: In Ie&s;u Chri&s;t, nei+ther is circum&s;ion anye thinge nor yet vncircumci&s;io~: but faith which worketh by loue. And a|gayne: We are hys workeman|&s;hyp, created in Chri&s;t Ie&s;u, vn+to good workes, whyche God ordained, that we &s;huld walk in
<PB REF="53"> them. Whych (I praye the) are tho&s;e good workes? The&s;e ve|rely are the good workes whi|che <NOTE PLACE="marg">The good workes y^t god dothe require of vs much co~+trarye to the doctrine of Antichri&s;te which taught y^e Ma&s;&s;es pil|grymages &amp; &s;uch beggerly geare were good workes</NOTE> god hath ordained that we &s;hould walke in them al the dai+es of our life. To be in outward and exteryoure matters nexte vnto god, &s;ubiect vnto our kyn+ges magi&s;trates, and rulers to honoure father and mother, w^t all trewe obedyence due vntoo them. To fede the hungrie, too geue drinke to the thir&s;tye, too cloth the naked, to harbour the harbourles, too vy&s;ite the &s;icke and refre&s;&s;he theym that be in pry&s;on. Bryeflye too loue oure neyghbour as oure &s;elues, and to do alwaies vntoo other, as we wyll be done too. The&s;e be the workes preci&s;elye commau~+ded of God in hys worde and Scryptures, whiche yf we doo
<PB REF="54"> not too the vttermo&s;te of oure power, the dreadfull iudge Ie|&s;us Chri&s;te, whome wee haue de&s;py&s;ed in hys members, &s;hall thunder vpon vs that dreade|full and ineuytable Sentence. Departe ye from me (O ye cur+&s;ed) intoo euerla&s;ting fyre, whi|che is prepared for the deuyll, and hys aungelles. Not ye all <NOTE PLACE="marg">Mat. xxv. cha</NOTE> that &s;aye vntoo mee, Lorde, Lorde, &s;hall enter intoo the kyngedome of heauen: but he y^t doth the wyl of my father, whi|che is in heauen, he &s;hall enter to the kyngdom of heaue~: Had not the&s;e folkes y^e gift of faithe? Marke what foloweth. They &s;hall &s;aye vntoo mee, Lorde, Lorde, haue we not prophecy+ed in thy name? Haue we not ca&s;te oute deuils, and done ma|ny
<PB REF="54"> great myracles through it? And then &s;ayth Chri&s;te, I wyll acknowledge vnto them: I ne|uer knewe you. Departe from <NOTE PLACE="marg">Mat. vii. chap</NOTE> me, ye that worke iniquytye. Surelye the&s;e per&s;onnes, here mentioned of, by our &s;auyoure Ie&s;us Chri&s;te, had be&s;ide fayth (wythoute the whyche they coulde notte haue done tho&s;e myracles) the gyfte of prophy|&s;ye. Whye are they then reiec|tede and ca&s;te awaye? Becau&s;e verelye, that they wanted loue. For the holye Apo&s;tle Saincte Paul (as I haue already, alled+ged before) dothe paynlye &s;ay. <NOTE PLACE="marg">i. Cori. xiii. ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> Thoughe I coulde prophecye and vnder&s;tande all my&s;teryes or &s;ecretes and all knowledge. Yea, though I haue al fayth, &s;o that I could moue mou~taynes oute of their owne places, and
<PB REF="55"> yet haue no loue, I am nothing Wilt thou &s;ay (here I do &s;peake generally vnto all them that w^t vs doo prefe&s;&s;e the go&s;pell) that thou ha&s;t a Chri&s;tian faith, whe~ thou &s;ee&s;t thy brother or thy &s;i|&s;ter <NOTE PLACE="marg">He that &s;eeth his brother or his &s;y&s;ter na|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed or de&s;titu+<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed of daylye <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ode, &amp; hathe <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o compa&s;&s;io~ <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pon theym <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ath no chry|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ian faythe.</NOTE> naked, and de&s;tituted o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> dai+ly fode (whereas thou thy &s;elfe do&s;te fare delycyou&s;lye, muche meat and drinke, which in time can not be &s;pe~t of thy hou&s;hold &s;eruauntes, being corrupted by the, many gaye and co&s;tly ray|mentes al&s;o, beyng &s;hamefullye moth eaten) and ha&s;t no maner of compa&s;&s;ion vpon them? Is it inough to &s;ay vnto them, when thou &s;hewe&s;t no mercy, nor gy|ue&s;t nothing vnto them: depart yee in peace: God &s;ende you warmenes and foode? Verelye ye ryche men, ye &s;hal wepe and howle, on youre wretchednes,
<PB REF="55"> that &s;hal come vpon you. Your ryches are corrupte, youre gar+mentes <NOTE PLACE="marg">Iam. v. Cha.</NOTE> are moth eaten. Your golde and &s;yluer is cankered, and the ru&s;te of them &s;hall bear wytnes agayn&s;te you, and &s;hall eate your fle&s;h, as if it were fire Ye haue heaped trea&s;ures to|gether, euen wrathe too youre &s;elues in the la&s;t dayes. Canne ye. I be&s;eche you, affirme true|lye that yee beleue in Chry&s;te, whom ye &s;uffer, for mere naked+nes and wante of fode, thus mi+&s;exablye too pery&s;&s;he? What&s;o|euer is done here vnto his poor members (in whome hee is ey|ther refre&s;&s;hed or neglected) he dothe impute it done vntoo hym &s;elfe. For &s;aythe he: In &s;oo muche that ye dyd it too one of the&s;e lyttleones, ye dyd it vnto me. And in &s;oo muche as ye did <NOTE PLACE="marg">Mat. xxv. ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE>
<PB REF="56"> not it too one of the&s;e lyttleo|nes, ye dyd it not vntoo mee. Agayne, vntoo Saule, whyche per&s;ecuted hys churche rage|ou&s;elye here in the earthe, he &s;ayde from heauen: Saule, Saule, whye doe&s;t thou per&s;e|cute <NOTE PLACE="marg">Actes. ix. and xxii. Chapiter.</NOTE> mee? Marke ye thys, ye worldelynges, whych of vncha+rytable coueteou&s;ene&s;&s;e, doo ioyne fielde to fielde, hou&s;e too hou&s;e, goyng aboute too be lor|des and po&s;&s;e&s;&s;yoners of all the world, when&s;oeuer ye put anye poore man by his lyuing, thru&s;|tyng hym oute of hys hou&s;e or farme, or els cau&s;e hym to paye an vnrea&s;onable rent &amp; income for it, therby (be&s;ides y^e dearthe of all thynges, that ye cau&s;e in thys realme, through your vn|&s;aciable auarice) bringinge him hys poore wyfe, and hys chyl|dren,
<PB REF="56"> to the &s;taffe and wallette: verelye ye do it vntoo Chri&s;te. For what&s;oeuer (&s;aythe he) ye <NOTE PLACE="marg">Mat. xxv. cha</NOTE> doo to one of the&s;e litleones, ye do it vntoo mee. Howe can you nowe wyth a good, and cleare con&s;cience, thoughe ye bo&s;te ne|uer &s;oo muche of youre faythe, come to this roial fea&s;t and ban+ket, not hauing one thrid of this wedding rayment, or bridegro+mes lyuery vpon you. For if ye had any &s;parke of loue and cha|ritie <NOTE PLACE="marg">Vnchartytable+nes is cau&s;e y^t the pore co~mo+nes be &s;o v&s;ed.</NOTE> in you, ye would not &s;o or|dre the poore &s;elye membres of Chri&s;t. Your fayth is vayne, &amp; your knowledge is playn vani+tye. For he that &s;ayth. I knowe god and kepeth not his co~maun+dementes, <NOTE PLACE="marg">. i Iho. iii.</NOTE> he is a lyer&punc; and the verytye is notte in hym. But the chyefe commaundemente, yea, the &s;omme and effect of al
<PB REF="57"> commaundementes is: Loue thy neighboure as thy own &s;elf Sith therfore that ye oppre&s;&s;e thus your poor neighbours, e|uer (as greadye hor&s;e leaches) &s;uckyng their very bloud: yf ye &s;ay that ye knowe God, ye are but lyers, &amp; the veritye, though ye &s;peake neuer &s;o godly of god and his worde, is not in you. Here I do pa&s;&s;e ouer y^e vnclean+ly fornication, the innumerable &s;tinkyig adultries, and bla&s;phe+mou&s;e &s;wearynges, the dron|kenes and glotony, which reyg+neth emong you, which &s;hould be the lyghtes and Lanternes of all the worlde. Yea, whyche is more too be lamented of all men, manye of you, when they haue done euyll, doo bo&s;t them &s;elues mo&s;te &s;hamefullye of it, and reioyce in their wicked and
<PB REF="57"> flagitiou&s;e doinges and factes.</P>
<P>Some agayne wyll make the <NOTE PLACE="marg">In the .vii. chapiter. of y^e fir&s;te epi&s;tle to y^e corinthians you &s;hal finde &s;uche a &s;aying but note and marke why it is &s;poken of y^e apo&s;tle. In y^t ix. chapiter of Salomones prouerbes a rechele&s;&s;e wo|man is indu|ced by y^e wy&s;e+man, whyche vngodly wo|man doth call vntoo her, &s;uch as do fo|low thyr ow<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> waies <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;yng<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;uche wordes as the&s;e vn|godly do al+ledge for their excu&s;es .i. Cor. vi. chap</NOTE> worde of God, and hys &s;acred &s;criptures a cloke, &s;hield and de+fence of their filthy liuinge. For &s;aith the one, it is wrytten, doo what&s;oeuer thou wilte, y^u &s;halte not &s;ynne. And the other, Salo+mon affyrmeth, that &s;tolen wa+ters be &s;wete, &amp; that the bread, whyche is preuelye eaten, hath a good ta&s;te. Thus they goo a|boute too excu&s;e them &s;elues, &amp; to make the ignoraunte too be|leue, that the Scryptures doo beare with them in their filthy &amp; abhomynable doinges. But brethren, be not yee deceyued. For neyther fornycatours, ney+ther wor&s;hyppers of Images, nor aduouterers, nor weake|lynges, nor abu&s;ers of theym+&s;elues with mankinde, nor the|ues,
<PB REF="58"> nor coueteou&s;e per&s;onnes nor dronkerdes, nor cur&s;ed &s;pea+kers, nor extortyoners, &s;hall en+heryte the kingedome of God. Yf oure earthelye parentes &s;houlde threaten at anye tyme, too dy&s;heryte vs for oure wyc|ked and vnthryftye liuyng, we wold incontynently, rather the~ we wold lo&s;e our tra~&s;itory and corruptible patrimonie, for&s;ake all vnthryftynes. Howe muche more oughte we, &s;ythe that our heauenly father doth threaten, that he wyll exclud vs from his kyngdome, yf we be fornycatou+res, wor&s;hyppers of Images, adulterers, coueteou&s;e, and ex|tortyoners, too for&s;ake al the&s;e abhominable vices, and that by tyme, lea&s;t we be put from that heuenly heritage, which Chri&s;t the &s;onne of the lyuynge God,
<PB REF="58"> hath purcha&s;ed vntoo vs, with hys precyous deathe &amp; bloud? Verelye, as longe as &s;uche co|ueteou&s;enes, extortyon, pillyng &s;tryfe backebytynge, adulterye and vncleane fornycation with other innumerable fylthye vy|ces, doo &s;oo &s;tronglye preuayle emonge vs, oure faythe is but a dead faythe, which the deuyll of hell hath al&s;o, and trembleth for feare. Nor we ought not, tyl <NOTE PLACE="marg">Iames .ii. ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> we haue cleane put awaye that olde leauen of vnpure lyfe, too come to the eatyng of our pa&s;&s;e+ouer. For then we can not dwel in Chri&s;t, nor Chry&s;t in vs. And yf we dwell not in Chri&s;te, nor Chri&s;t in vs, we doo notte eate hys fle&s;&s;he, nor drynke hys bloude, thoughe we do a thou|&s;aunde tymes receyue the Sa|cramente of &s;o high a thinge to
<PB REF="59"> our vtter dampnatyon. I haue now a greate cau&s;e to lamente and bewayle in my hearte, too &s;e the people of the lower &s;orte, vnto whome god of his infinite goodnes, did geue the lighte of knowledge and diuyne vnder|&s;tandinge, in &s;o muche that ma|ny of them, whiche were neuer lerned but in theyr mother ton+gue, be able (thankes be vnto y^t heauenly &s;pirite) too matche, yf they goo to playne &s;cryptures, with any doctoure of the papy|&s;tes parte. I lament I &s;ay, to &s;e howe abhomynably, the mo&s;te parte of them do lyue. Whore|dome, dronkennes, and glotony vnto them is but &s;porte and pa+&s;time. They backbite, they &s;clan+der, they chyde and &s;tryue. E|monge them there is no mode|&s;tie, noo &s;obernes, no temperau~+cie.
<PB REF="59"> All deceyte, all crafte, all &s;ub+tiltye and fal&s;ehoode, reygneth emonge theym. Whereas yf ye heare them dy&s;pute and rea&s;on of the &s;criptures and worde of god, ye wil thinke that they bee very Aungels, that bene come down from heauen. So godly they talke, &s;o godly they &s;peake Is not this, brethren, to mocke the go&s;pell of our &s;auyour Ie&s;u Chri&s;t, the &s;onne of the lyuynge God? Where be nowe the wor|des <NOTE PLACE="marg">Math. v. cha,</NOTE> of our heauenly Ma&s;ter, &amp; teacher become? Let your light &s;o &s;hine before men, y^t they may &s;e your good workes, and glori+fie your father which is in hea|uen. Marke ye now, and printe the&s;e words in your memories and mindes. We al vnto whom the heauenly father hath reue|lated his truthe, are bounde w^t
<PB REF="60"> our mode&s;t behauioure and ho|ne&s;te conuer&s;ation, to winne all men, if po&s;&s;ible were, vntoo our ma&s;ter and &s;auiour Ie&s;u Chri&s;t to &s;tirre and moue theym, wyth our godly and vertuous liuing to laude and magnifye our hea+uenly father. Why with hone&s;t conuer&s;ation and good works? For &s;o is the will of god, before whom, noo vncleannes, nor fyl|thy thing can con&s;i&s;te or abyde. <NOTE PLACE="marg">A familier &s;imi+litude to pro|uoke all men to liue accor|ding to theyr profe&s;&s;io~</NOTE> And be&s;ides that, as yf children be wel nurtered, behaue the~ &s;el+ues manerly and well, their pa|rentes, whyche haue brough to them vp, be therfore of all per|&s;onnes magnified and pray&s;ed. Who&s;oeuer &s;e theym, will &s;aye. Gods ble&s;&s;inge lyght vopn the heartes of &s;uche parentes, they are worthy to haue chyldren, e|uen &s;o yf we do lead here a god+ly
<PB REF="60"> &amp; vertuou&s;e life in this world if we be &s;obre, mode&s;t and gen|til vnto al per&s;ons. Verelye it &s;hall redound too the glorye of y^e liuing god. Our father, why|che is in heauen, &s;hal be gloryfi|ed of all men. Al natyons wyll laude &amp; prai&s;e his holy and ble&s;+&s;ed name, yea and therby many &s;hall be allured to the holy go&s;|pell and faith of our &s;auiour Ie+&s;u Chri&s;t. Contrary wi&s;e, if chil+dre~ <NOTE PLACE="marg">Fathers and mothers are highly di&s;com+me~ded if their chyldre~ be not well brought<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> vp.</NOTE> be vnnurtured &amp; vnmaner+ly behauing the~ &s;elfes rudely &amp; naught, it wil be to their paren+tes, great &s;hame and di&s;hone&s;ty For it their fathers &amp; mothers, &s;hal co~monlye of all per&s;ons be di&s;pray&s;ed, and very muche di&s;|commended: euen &s;oo, if we doo not liue accordyng to oure pro|fe&s;&s;yon, yf oure conuer&s;atyon, be notte hone&s;te, decente, and
<PB REF="61"> comely, the doctrine of the go&s;|pell whyche we do profe&s;&s;e, &s;hal+be euill &s;poken vpon,. Our hea|uenlye father, wythoute doubt &s;hall be highly di&s;honoured, as S. Paule &s;ayth: Thou make&s;te <NOTE PLACE="marg">Rom. ii. chapi</NOTE> thy bo&s;te of the lawe, and tho|rowe the breakinge of the law, thou doe&s;t di&s;honoure god. For the name of the lord is euyl &s;po+ken of, emonge the gentiles for you. Do not nowe the enemy|es of the truth, hauyng not one <NOTE PLACE="marg">What the ene+myes of the truth hauyng no &s;cripture to defende them &s;elues, be wo~t to &s;aye.</NOTE> &s;yllable of the &s;cryptures to de|fend them &s;elues, openly in eue+ry place, as they are &s;yttyng on theyr ale benches, depredycate and &s;aye: Where is extortyon, bryberye, and pyllynge, nowe a dayes mo&s;te v&s;ed? Verelye e|monge the&s;e newe Go&s;pelers. Where dothe coueteou&s;enes, whordome, adulterye, dronken+nes,
<PB REF="61"> bla&s;phemou&s;e &s;wearynge and glotonye, at thys pre&s;ente tyme reygne? Where, butte e|monge oure newe go&s;pellers? Who doth &s;tryue, enuye, vnder+mine, one another, deceiue and begile one another. Who doth backebite and &s;claunder, who is vnmercifull and vncharitable? Who (&s;aye they) but oure newe go&s;pellers? Thus they do &s;aye and I beleue it partely. Wher|fore dere beloued brethren, I <NOTE PLACE="marg">i. Peter. ii. cha</NOTE> be&s;eche you, as pylgrymes and &s;traungers ab&s;tayne from fle&s;h+lye lu&s;tes, which fyghte again&s;t the &s;oule, and &s;ee that ye haue hone&s;te conuer&s;atyon, emonge the enemyes of the truthe and verytye, that where as they backebyte you as euyll doers, they maye &s;ee youre good wor+kes, and pray&s;e god in the daye
<PB REF="62"> of vi&s;itation. For &s;o is the wyll of God, that with wel doing ye may &s;toppe the mouthes, of fo|ly&s;&s;he and ignoraunt menne, as free, and not hauing the libertie for a clooke of malycyou&s;enes, but euen as the &s;eruauntes of GOD. Thys verelye, wyll be vnto your owne &s;elues, here in thys worlde, greate &s;hame and rebuke, and in the worlde too come, vtter confu&s;yon, if youre aduer&s;aryes may veryfy the&s;e &s;ayinges vpon you. Beholde, thou arte called a Chry&s;tyan, <NOTE PLACE="marg">Here we do a+<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ude to the &s;ay+<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nge of the a|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o&s;tle, In the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">econde to the Romaines,</NOTE> and tru&s;te&s;t in the go&s;pell, and make&s;t thy boa&s;t of GOD, and knowe&s;te hys wyll, and allo|we&s;te thinges that be excellent and beynge enfourmed by the Go&s;pell, beleue&s;t that thou thy+&s;elfe arte a guyde of the blinde; a lyghte of theym whyche are
<PB REF="62"> in darkene&s;&s;e, an enfourmer of theym whyche lacke de&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ty on, a teacher of the vnlearned, whyche ha&s;te an exaumple of knoweledge and of the truthe, by the Go&s;pell. Thou there|fore, that teache&s;t an other, tea|che&s;te not thy &s;elfe. Thou prea|che&s;te that a manne &s;houlde not &s;teale, and yet thou &s;teale&s;te. Thou &s;aye&s;t that a man &s;hould not commytte adulterye, and yet y^u breake&s;t wedlocke. Thou abhore&s;t idoles, and yet robbe&s;t god of his glory. For throughe breakyng the commaundemen+tes of the go&s;pel, wherof before al men thou make&s;t thy bo&s;te, y^u giue&s;t an occa&s;ion vnto al other natyons and peoples, whyche haue yet the veale of Moi&s;es, before theyr eyes, too &s;peake e|uyll of the trewe doctryne and
<PB REF="63"> go&s;pell of our Sauyoure Ie&s;u Chri&s;t. Whych hath taught vs that we &s;hould daily in our prai+ers, a&s;ke, that the name of oure heauenlye father may be &s;ainc|tified. Marke and vnder&s;tand. <NOTE PLACE="marg">How this pe|titio~, halowed be thy name, ought to be vn+der&s;tanded.</NOTE> Can hys name be holyer then it is? no for&s;outh. But when we &s;aye: Holowed be thy name, be|&s;ydes all other thinges to compre+hended in thys petition, we de|&s;yre that of his mere mercyful|nes, he gyue vs grace &s;o to lyue in this wretched worlde, &s;o too v&s;e and behaue oure &s;elues in our conuer&s;atyon (all impietye and vngodlynes, which myght in any wi&s;e ob&s;cure the &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y|cation of his name, beyng bani&s;+&s;hed away) that all men, &s;eynge oure good workes may pray&s;e and laude his holye and ble&s;&s;ed <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word">. Do we not then m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">
<PB REF="63"> lie, and di&s;&s;emble before god, to <NOTE PLACE="marg">If we liue wic+kedly whe~ we &s;ay in our prai+er, halowed be thy name: we make a lie vn|to god.</NOTE> our vtter de&s;tructyon and vn|doing, if we liue contrary to the &s;ame? Doubtles the lord in his fury &amp; wrath, wyl thunder out the&s;e wordes vpon vs: Ye vn|godly, why do ye preach my la|wes, &amp; take my couenaunte in <NOTE PLACE="marg">P&s;alme .i.</NOTE> your mouthes wheras ye ha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e to be refourmed, &amp; haue ca&s;t my wordes behinde you? When ye &s;awe a thief, ye con&s;ented vnto hym, and haue bene partakers wyth y^e aduouterers. Ye haue let youre mouthes &s;peake wic|kednes, &amp; wyth youre tongues ye haue &s;et furth deceiptes. Ye haue &s;ate and &s;poken agayn&s;te your brethren, yea &amp; haue &s;clau~+dered your owne mothers &s;on|nes: I wyll plucke you awaye. and there &s;hall be none to dely|uer you. For to him onely, that
<PB REF="64"> ordereth hys conuer&s;ation ho|ne&s;tly, <NOTE PLACE="marg">To the~ onlye y^t u&s;e hone&s;te conuer&s;atyon the &s;aluatyon of god &s;hal be &s;hewed. Apocal. ii. cha It is &s;aide vn+to the aungell of y^e church of Ephe&s;us, I will remoue y^e candle&s;tick fro~ his place ex|cept y^u repent. Iob .xxxiiii.</NOTE> or according too ryghte, wyll I &s;hewe the &s;aluatyon of God. Be&s;ydes all the&s;e, I am greatly afrayde that he will re|moue our candle&s;ticke from his place, that is to &s;ay: take awaye his truth and verytye from vs, and giue vs vp into the &s;piryte of erroure and blindnes, where+in we haue, to the de&s;truction of many &s;oules, walked &s;oo many hundreth yeres before. For god (&s;aith the &s;cripture) maketh the hipocrite to reygne, for the &s;yn|nes of the people. That we may therfore, auoyde tho&s;e horrible plagues, let vs repent by tyme and ordre our conuer&s;atyon ho+ne&s;tly, that we maye be accomp+ted not talkers onely, but trew folowers of the go&s;pell &amp; worde of god. Then &s;hall our heauen|lye
<PB REF="64"> father, through vs, of al nati+ons, peoples and tonges be glo+rified, pray&s;ed and magnifyed. Then without doubt &s;hal we receiue at the lords table that ble&s;&s;edful and e|uerla&s;tynge lyfe. which is pur|cha&s;ed vn+to vs, with y^e precious bloud of our &s;a+uior Ie&s;u Chri&s;t. To whome w^t the father, and the ho|ly gho&s;t, be prai&s;e, glory and honoure, world without end.</P>
<P>AMEN.</P>
<P>&para; Written at Hackeney, y^e la&s;te day of October, in the yeare of our Lord. M. D. XLVIII.</P>
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<DIV1 TYPE="colophon">
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<P>Imprinted the .xj. day of October.</P>
<P>Anno. Do. 1550.</P>
<P>At Worceter by Ihon O&s;wen.</P>
<P>&para; They be al&s;o to &s;ell at Shrewe&s;burye.</P>
<P>&leaf; <HI>Cum priuilegio ad imprimendum &s;olum.</HI></P>
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