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 ►«j \ 
 
 
 
 
 
THE 
 
 GODLY SAYINGS 
 
 ANCIENT FATHEES 
 
 UPON THK 
 
 HOl.V SAC 
 
 SACRAMENT OF THE BODY AND BLOOD OF CHRIST. 
 
 EDITED BV 
 
 HE REV. C. J.^ AN I EL, M.A. 
 
 I.ATK CLHATE OF SOITH HACKNEY. 
 
 LONDON : 
 
 RIVINGTONS, ST. PAUL'S CHURCHYARD; 
 
 CALEB TURNER, HACKNEY. 
 
 M.DCCC.XLVI. 
 
yttflS of t|e oltr 
 auneiewt feitlj- 
 ful fatfiets tjp 
 
 on tfte Sacrament of tJ)e 
 
 tl)e i)otJ]»c antJ bloutJe of 
 
 lut comj)i)letJ antJ trani^lattU 
 
 outc of Hatin intoo ^n^ 
 
 gltg]^. ?3i) :iJ!jon 2Ff* 
 
 rou ^tno? 
 
 no^i^. 
 
 i. Cor. ^t. 
 
 ^s nftfti K^ lie cate nf tTjij^ SiTalff, mxti irrnnie 
 o£ tIjMS tuppe, 2C s'fjal s"I;?lu furt^ tlje lorlreiS 
 Ucat!) tnl! Tje come. 
 
 imprtiitctr at ^imorceStcr, fig B\^on <B^i3itn, 
 t^fj) Ijc also to itll at Jjl^rffiDCsljurBC. 
 
^omt account of tOe autfton 
 
 ^® ftttftljl^tf of the following 
 work, a divine of considerable re- 
 putation, flourished during the ear- 
 lier half of the sixteenth century. 
 Up to the year 1563, he produced several works 
 against the errors of the Romanists, and also 
 against the Anabaptists. Two of these works 
 were written at Hackney, — the present republi- 
 cation, and another thus entitled : — " Certayne 
 " Litel Treatice set forth by John Veron Seno- 
 " noys, for the erudition and learning of the 
 "sj^mple and ignorant people. Wrytten at 
 "Hackney the yeare of our Lorde MDxlviii, 
 " the xxvi of Maye.'* 
 
 * 
 
In tlic address to his Christian readers he 
 states of himself, that he was a Frenchman, 
 born, and brought up in France. We further 
 find from the following notices, collected out of 
 Strype's Annals, that John Yeron held Church 
 preferment in London. " In the year 1559, on 
 " the 17th Sept., (says Strype), Mr. Veron, a 
 " Frenchman by birth, a new preacher, preach - 
 " ed at the Cross (meaning St. Paul's Cross), 
 " He was soon after Minister of St. Martinis, 
 " Ludgate, and St. Sepulchre^s." Again we 
 read that, " on the 8th day of October, Veron, 
 " the above-mentioned, preached before the 
 " Queen at Whitehall. He was a bold as well 
 " as eloquent man. In this his Sermon he 
 " advised, that the New Bishops should have 
 " lands and fair incomes, as the Old Bishops 
 " had ; and that otherwise they would not be 
 " able to maintain hospitally, and keep such 
 " good houses as they ought, and was expected 
 " at their hands.^' 
 
 Of the early career of our Author we are 
 left in utter ignorance ; and history records but 
 very few of those particulars into which his 
 readers of this generation would anxiously en- 
 
0C ttte ^utl)or. V 
 
 quire, and with which I would gladly enrich 
 this scanty outline. His death, with some fur- 
 ther account of his position in the Church, is 
 thus narrated by the annalist already quoted : 
 " Veron, a learned Frenchman, one of the emi- 
 " nentest preachers at this time, and a writer, 
 " who had been a confessor also under Queen 
 " Mary, now Rector of St. Martin's, Ludgate, 
 " and Prebendary of St. PauFs, died the 9th of 
 " April, 1563, and was buried the day after, 
 " being Easter-Eve.^' That eloquent and faith- 
 ful tongue now lies silent in the grave. In his 
 written works, however, "he being dead still 
 speaketV ; and if the present republication at 
 all contribute to that end, it will have served 
 a useful purpose. 
 
 John Veron was wise unto salvation : nor was 
 he a stranger to other useful learning. That 
 he was a sound classical scholar appears from 
 the Preface to a Latin and English Dictionary, 
 published by Ralph Waddington, in the year 
 1575. After stating how " necessary the know- 
 " ledge of the Latine tongue is to any of us, 
 " that either desire to be entred into other 
 " bordering tongues, or to serch the depth of 
 
vi 5'omr ^rroiint 
 
 " any science, or the assurance of our salvation 
 " through the true understanding of holy scrip- 
 " ture/* The author of this Dictionary goes 
 on to say, " But because so ritche a tongue in 
 " wordes, adorned with so many apt phrases, 
 " cannot be comprised in any small volume 
 " fitte in price or bulke, for young students, 
 " tlierefore that worthy French Printer, Robert 
 " Stevens, thought good to draw a short Dic- 
 " tionary into Latine and French for the use of 
 '^ his countrey scholers, whereunto Maister 
 '' John Yeron Senonois, likewise a Frenchman, 
 " and a painefull preacher of God^s Gospell 
 '' here amongst us, desiring to profitte our 
 " youth in the Latine tongue, wherein he was 
 " very skillful, added the English.'^ 
 
 The closing sentence "of this Preface is too 
 important to be omitted; so well does it ex« 
 press the end and object which ought to be 
 aimed at in the education of our youth ; and 
 which was so much more prominently held 
 forth three centuries ago than, we fear, it is in 
 these latter days. " I wholly dedicate (writes 
 " Waddington) this book to the toward youth 
 " of my countrey, to whom I wish such further- 
 
at ti)t 9utt)ar. vii 
 
 '' ance in learning, as they may thereby not only 
 " attaine both praise and advancement in the 
 " understanding of God^s truth, whereby they 
 '^ may the more faithfully serve our Queene 
 " and commonweale here, but also assure them- 
 '^ selves of everlasting praise, and everlasting 
 " advancement in Christ Jesu/^ He thus con- 
 cludes in praise of Veron : 
 
 " Vere nouo Veron noua profert munera larga 
 
 Vnde fluunt varijs coramoda mille modis 
 Aspice quam plenis insultet copia verbis, 
 
 Ditior vt mult6, qukm prius, ille venit. 
 Perlege, desudans stadium est hac vtile parte 
 
 Inuigila studijs (6 Philomuse) bonis 
 Lector opes magnas habet hie., si sis Philomathes, 
 
 Ingratse hinc fugies flumina pigra lethes. 
 Qu5dsi in fructus, quos promit, colligis aptos, 
 
 Verono docto mens tua grata siet." 
 
 Such was Veron, a learned scholar and divine, 
 and an eloquent, bold, and faithful preacher of 
 Christ^s Gospel. That his character in these 
 respects stood very high, further appears from 
 what Strype states of the times in which he 
 was chosen as a preacher at St. PauFs Cross. 
 " Great care was taken (says Strype) Avhile this 
 
viii ^omc •Srrount 
 
 " important work of the change of religion, 
 " and rejection of the Papal power was in hand, 
 " to have good preaching at St. PauFs ; and 
 " that none but men of good wisdom and 
 " learning should come up at the Cross, the 
 " better to reconcile the people to the work 
 " that was doing. And such preachers were 
 " put up as were afterwards made Bishops, and 
 " advanced to eminent places in the Church.^' 
 
 It was during the same year, mdlix, when 
 Veron preached at St. PauFs Cross, that the 
 English Service Book came into use ; instead 
 of the Latin Mass Book, according to which the 
 Priests had continued up to that time to con- 
 duct the service of the Church in a tongue 
 not " understanded" of the people. And most 
 joyously was this change welcomed in our land ; 
 which brought to men^s understandings and 
 their hearts, as well as to their ears, the words 
 of life ; and enabled them to offer unto God 
 a reasonable service. " Let me," says Strype, 
 " set down the words of one Earl, a curate in 
 " London in these days, in a diary he kept. 
 " Against the 24th day of June (the day on 
 " which the service began to be used, and 
 
Df tl)r ^utljflr. ix 
 
 " which was the Festival of St. John Baptist), 
 " he wrote ' O blessed day '^ " and again — 
 
 "■ put tT;r pope afcoaM." 
 
 A wish to which every Protestant will still 
 heartily respond. 
 
 A work from the pen of so able and worthy 
 a Avriter as our Author undoubtedly was, I 
 hesitate not to commend to the perusal of 
 all into whose hands it may come. I present 
 him in the garb of his own antique spelling, 
 and quaint expressions ; which I apprehend 
 will be rather a recommendation than other- 
 wise, to those who look back with interest and 
 reverence to the eventful days in which he 
 lived. 
 
 If any apology be needed for my attempting 
 to reset this precious gem, and bring it out 
 from its concealment, it must be found not 
 only in my sense of its value and usefulness, 
 but in my strong attachment to the place 
 where it was first produced. That these 
 "Godly Saiyngs^' may be productive of much 
 
Godly edification to all who there or elsewhere 
 read them, is my sincere desire and earnest 
 prayer. I have only now to add my thanks to 
 J. R. Daniel-Tyssen, Esq., from whose valuable 
 collection of ancient and modern local works, 
 I have been favoured with the copy of the 
 original from which this reprint is made. 
 
 C. J. D. 
 January, 1846. 
 
toe ti0 folfliu ill tl)g^ h'ttte trratoe. 
 
 ^=)o ^29#2B<^C©^a5 was borne in 
 Carthage, and was bisshoppe of Hip- 
 pone, a Citie in Aplmca. He dyed in 
 the yere of our Lorde, ccc,xxx, when 
 he was Ixxvi yeres of age. 
 
 9[nti)rOS»t was Bisshoppe of Milane, in Lom- 
 bardie, being a Romaine borne, he did florisshe 
 vnder Theodosius the Emperour, in the yere of 
 of our Lorde, ccc,xxx. 
 
 9[t})SUS!SlU!S" the, xix, bisshop of Alexandria, 
 died in the yearc of aur Lorde, ccc,lxxix. 
 
2 Cl)e ^ameiS antr CimtjS 
 
 ^ttit being Prieste of thys countrey of 
 England, then called Britaine, died in the yere 
 of oure lorde, n^cc^xxxii. 
 
 3BHrnarl! was in the yeare of our Lord, 
 M,c,xl. 
 
 €f)Vi^0^tOmt being bisshop of Constan- 
 tinople, dyed in the yere of our lord, cccc,xi. 
 
 jTulgtUtlUSJ was bysshop of Ruspa,in Aph- 
 rike. Thys man did florish in all godly learning 
 at y^ time, y* Trasmundus king of y^ Wan- 
 dallians, did persecute the faithfu.il churche 
 of Christe, in the yere of our Lorde, d. 
 
 (5tl3£JlUS>;, fyrst of that name was bisshop of 
 Rome, iiii, yeres, and died in the yere of our 
 lord cccc,xcvi. 
 
 ^ItrOnt^ beinge borne m a towne of Italic, 
 called Studo, dyed in the yere of our Lorde, 
 cccc,xxii. 
 
 ©rigin^ being born in Alexandria, did flor- 
 ysshe in the yere of our lorde cc,lxi. 
 
PrO^ptr beinge of y^ nation of Aquitaine, 
 was Bisslioppe of Reginum, and did fiorislie 
 in j^ yere of our lord, cccc,lx. 
 
 CertUlU'an was of the dtie of Carthage, in 
 Aphrica, and did florishe in the yere of our 
 lord, cc. 
 
.^ 
 
 -mm 
 
 
 w.mMm^^ 
 
 cO'V'dl 
 
 ri)r ^iitljaur to rtjc €\)x\%iim iicaXfcv^. 
 
 53ovnc autl l)vougl)t up, ant( not in y^ 3£na- 
 
 ^ing m» birtljt^ tJai, a^ otljtr toritcrg fee 
 HcarnctJ antJ taug!)t : tro ^f eante^tlyc, 
 jj^olu pou al tijat in iSnglantJ iJo tJlocll, 
 ^ntJ profe^si Cijri^t, j)^ tutr gpvingins bel 
 JBc^yrt antl pvai), to tafet \\\ gootJ luort]^, 
 Cijat I i)aut i)ere tovousi)t antJ ^ti fuvtjt. 
 
J3etiicatori|. 
 
 3JoI)n gorfec, iams!)t, Cvea^urcv of tt)t 
 EinSt^ ^aic^tie'^ i^int in ^out!)toarfet, 
 iBa^ter ot all w" feiugf^ toootltJt^, on ti)i^ 
 ^m Crcute, autJ ^Ijviue of ti)t nobU citic 
 ,^ . .' of %ontion, M)n 2^ttnou iui^^i^ttl) !)calt!)e 
 of ^oult autJ I)olJyt, iDitlj cncrta^c of tJmiine fenolu. 
 UtJst autJ bntJcr^tantJmtsc from t)>t \mmx\vt 
 fatijtr, tl)rous!) our lortJ an^ ^aunoure 3^^ 
 Ci)ri£lte. 
 
iBctiicatflr^. 
 
 (Jf^ are wonte, for the most 
 parte, either of superstition, to 
 attrybute to muche to the holy 
 r^^l^S' sacramentes, or of a lyghtnes 
 ^^^g<T^.^ and inconstancie, to attribute 
 to little vntoo them, whyche thing we may 
 easly se in the historyes of the olde auncyent 
 Jewes, which had alwaise for an high Sacra- 
 mento, theArke of the lordes couenaunt, that 
 with plain wordes, is called the lord of hostes. 
 For in the second boke of the 
 kmges, and vi. Cha. the Scriptm'c 
 
10 €i)t eptHtlc 
 
 testifye and saye : Dauid rising up, went with 
 all liys people, to fetche the Arke of God, 
 wherupon the name of the lorde god of hostes, 
 which setteth \^on Cherubin, is called vpon. 
 And this after y^ phrase of the Hebrues, is as 
 muche to say, as vnto whom a name is geuen, 
 that it should be called Jehovah, or the lorde 
 of hostes sytting vpon Cherubin. Thys verely 
 was a great mistery, and an high sacrament. 
 But when the Israelites dydde attrybute too 
 muche untoo it, they were ouerthrowen, and 
 subdued w* the warres of Philistyns, and the 
 Arke also was taken and carried away into 
 captyuite : For so we do reade in the Holy 
 Bible, that Israel was ouerthrowen before the 
 Philystins, iiii. m. men of them bevng slayne. 
 And when y^ people of Israel did return into 
 the Campe, the elders and seniours of Israel, 
 dyd say ; Whj hath the lord ouerthrowen us 
 this day before the Philistines. We wyll 
 bringe from Silo, the Arke of the 
 
 , , . . , i. Sam. iii. cha. 
 
 lordes couenaunt, y^ it maye be 
 in the middest of us, and saue us from the 
 handes of our enemyes. The people therefore 
 dyd send to Silo, and did bring from thence the 
 Arke of the lorde of hostes, sytting vpon 
 
29rtitcat0rM. II 
 
 Cherubim. And when the Arke of the couen- 
 aunt was come into the Campe, all Israel gaue 
 so great a shonte, that the earth did quake. 
 Which crie and noyse, when the Phihstines 
 herd, and had alsoo knowledge, that the Arke 
 of the lorde was come into the Campe, they 
 Avere sore afrayde, sayinge, God is come into 
 the campe, Wo be vnto us, Who shall delyuer 
 vs from the hand of these straunge goddes. 
 These be the goddess that dyd smyte Egipt 
 with so many plagues, yet notwythstandynge, 
 be of a good chere, and fyght lyke men. So 
 the Philistines did strike battaile, and Israel 
 was discomfited, and fled euerye man into hys 
 tente, and there was a greate slaughter done. 
 For, XXX, thousande of y' Israelites footemen 
 were killed, yea, and the Arke was taken. Now 
 have ye herd what the Israelites did attribute 
 vnto y^ Arke, and what misfortune both for 
 this erroure, and alsoo for other synnes they 
 did then suffer and receyue of theyr enemyes. 
 For the Lorde had not gyuen therefore the 
 Arke ^^to his people, that they shoulde put 
 thejr truste in it, or beleue that it moughte 
 dehoier and saue theym from the handes of 
 theyr enemyes, but that it shoulde be a sygne 
 
12 vTIjr epti^tlr 
 
 and token of the presence and lielpc of Got), 
 and was therefore called the Lorde of hostes, 
 because it shoulde be a certayne testymonye 
 and wj^tnesse of the couenaunte made betwyxt 
 God and the people. For it dyd testj^ye that 
 God would be presente, always favourable and 
 familyare vuto hys people. In the same Arke, 
 the tables of the couenaunte were contayned 
 and kepte, whereof it dj-d get hys name, and 
 was called the Arke of the couenaunte. 
 Whyche when they dj^dde contrarwyse handle 
 irreuerentlye, hauynge it in lesse estymatyon 
 then they ought e, manye more of them were 
 slayne then when they dydde attrj^bute too 
 muche ^natoo it. 
 
 For when the PhylystjTies beynge plagued 
 with foul diseases, had brought 
 
 .,., T 1 J -J. Samuel V and 
 
 the Arke agayne, and restored it ^- ^^^^ 
 too the Israel}i:es, the people 
 whyche loked in it irreuerently were slayne ; 
 For the Scripture saythe : The Lord dyd plague 
 the Bethlemeites, because they had looked in 
 the Arke of the lorde, and he did strike fifty e 
 thousand and three score and tenne men. For 
 it was forbydden by the lawe, (as it 
 
 ii, king. vi. clia. 
 
 IS wrytten in the boke of Numery 
 
JBrtJiwtaiu. 13 
 
 tlie fortlie Cliapiter) that no man sliuld scarclie 
 or loke in the Arkc of the lord of hostes, wyth 
 prophane and irreuerente eyes. Wherefore in 
 the exposytyon and ministring of the Sacramen- 
 tes^that onelyewhyche is prescribed in theworde 
 of God, and the Scriptures muste of necessytye 
 be folowed. But nowe let vs compare thys 
 Avorlde wyth those auncyente tymes, and we shall 
 in thys matter fynd theym in all thynges lyke. 
 For thou shalte fynde some wliyche attiybute all 
 maner of thynges too the Sacra- 
 
 As if a maune 
 
 mentes, and agayne there be some forsaking prodi- 
 other whych doo attrybute no- f^^:^ S^ 
 thynge at all vnto them : So that gardship, or for- 
 
 sakynge vngodli- 
 
 in thys poynte, that whyclie the nesse shuide fai 
 heathen Poete Flaccus doth wryte ^^ ° supers 
 proueth most trewe. Fooles whyles they doo flye 
 from one synne they doo runne into an other 
 contrarye vyce. For there be many whiche doo 
 adscribc vnto the Sacramentes_, grace justificatio, 
 health and saluation, most seruillye as S. Augus- 
 tine doth say, worshipping and venerating the 
 signes, for the thinges, whiche by the signes 
 are signified. Such me haue, and not without 
 sacrilege and spyritual thcftc, taken u\\aie fi"om 
 
14 Cl)^ ejptitle 
 
 the faithful!, the cuppe of the lordes bloude. 
 
 Besides that, all men doo knowe 
 
 Ye shall rede 
 that they haue abused the lordes in their masse 
 
 supper too heale diseases, to driue ^a^f Masf^ me! 
 awav foule spii'ites, too make fayi'e seiswin, for scald 
 
 horses, &c. 
 
 weather, and to many other ^ole 
 and filthy things. And agayne how they vtterly 
 subuerting the outward signes, dyd contende 
 and affirme, that neyther breade nor wyne did 
 remaine, but y^ body and bloud of the lord 
 onely. Of the whyche maner of beynge in the 
 Sacramente miraculously e, they have dysputed 
 manye thynges, whyche thee apostles neuer 
 knewe, beatjTige into the ignoraunte peoples 
 eares, this opynion, that is too saye, that these 
 things were offered of the Minyster in theyr 
 Masse for a satysfactyon of synne, both of the 
 quycke and of the deade, as ye shall see in the 
 decretalles of the hyghe Trynytye and Catho- 
 lyke fayth, Titu, firmiter credi- 
 
 Read ye boke 
 mUS. All men doo alsoo knowe of ye decretals 
 
 and see what worshyppe hath Z^^^J: 
 bene done, and is dayelye done 
 too the mystycall breade of the Lorde. There- 
 fore we do synne no lesse nowe in the Sacra- 
 
S9rtlirat0rn. 
 
 15 
 
 mente of the bodye and bloude of Cliriste, 
 then the auncyauntye dyd syiine in the Arke 
 of the Lordes conenaunte. Wherefore the 
 rigtuonse lorde, doth wythoute ^hithe lord 
 doubte punysshe nowe the worlde, doth^ Jt^ this pre- 
 WYth create and horryble phagues. ibiy plague ye 
 
 - ° ,, worlde. 
 
 But nowe that these vngodlye 
 and superstycyous opynyons of the Sacra- 
 mentes, are oppugned by theym, that have syn- 
 cerely preached the instyfycation of faythe, 
 and truth of our Lorde and Sauyour Jesu 
 Christe, not too thys entente that the Sacra- 
 mentes shoulde be taken avvaye, but that the 
 abuses whyche are aboute theym, supersty- 
 cyouslye and vngodlye taughte, mought be 
 cleane abolysshed: lo, by and by spryngeth 
 furthe a newn sorte of people, 
 whyche is fallen intoo Scilla cou-- ^.^^^^ 
 etvug-e too shone Caribdis. For reious rockes in 
 
 ^ - ^ the sea of Sci- 
 
 say they, yf the breade be not ciUa. 
 
 made and turned into the verye 
 
 naturaU bodye of Christe, and the ^vyne intoo 
 
 hys verye bloude in deede, yea, yf the Sacra- 
 
 niente dothe not instyfye, and brynge grace of 
 
 itselfe, then it is but bare breade and wyne, 
 
16 ^\tc (IFiiistlf 
 
 nor it skylletli not whether we receive it or 
 not. Thus these irreuerent persons do attry- 
 bute to little vnto the Sacramente, as the 
 other dvdde attrybute too muche. 
 
 What meane the 
 
 Wherefore the Mynystre shall ministre ought to 
 wyth a wyse and reurente symply- ^^^ "^ ^ 
 cytie kepe a meane betwene, and 
 reiectjaige all those superstycyons and peruerse 
 opynyonSj shall teache that two thynges in the 
 Sacramente, must be obserued and consydered, 
 that is to saye, the sygne or earthelye elemente, 
 as breade and wyne^ wjth the outwarde mjaiy- 
 stration, and the thynge whyche by the sygne 
 is represented, as the feloweshyp of Christes 
 churche, the body and bloud of our Lorde, 
 whyche beyng offered for vs on the crosse_, haue 
 recouered vntoo mankynde, the love and fauour 
 of God in so muche that we be now made, 
 thorowe faythe, and the hoh^e spiryte workjTige 
 inwardely, the members and heyres of Christe, 
 partakers of euerlastynge lyfe, and of all the 
 benefytes of the onely begotten The bare sygues 
 Sonne of God, our sauynge "-'^/^f ,J^ 
 healthe. Wherefore it is not ^nto the people. 
 ynoughe for the Mynyster too preache and set 
 
iI9ctfirat0n). 17 
 
 furthe onely the bare sygnes, neglectynge the 
 verye thynge it selfe, as thoughe in the supper 
 of the Lorde, the faythefull should be onelye 
 partakers of breade and wyne, as on the con- 
 trarye side, it is too muche, yf he subuertynge 
 vtterlye the sygnes, doth teache thee people to 
 venerate and worshyppe the sygnes, for the 
 thynges sygnyfyed by theym: for as the synges 
 and tokens oughte circumspectlye too be 
 lymytted, soo we muste haue alwayes a great, 
 respecte too the thynges signyfyed. 
 
 In the matter therefore of the Sacramente 
 the chyefe and pryncypall thynges 
 
 The chief and 
 
 thereof, must be with a due re- principal thinges 
 uerence set furthe and com- S/,L"eort?t 
 mended vnto the people, that is ^® eamestiye re- 
 
 hersed and set be- 
 
 too saye : the heaunlye and gra- fore ye eyes of the 
 tuite benef}i;es of God, wherwith ^^^^ ^* 
 he doth ouerwhelme vs daily and hourely vsing 
 in the meane season thys outwarde signe, as a 
 certaine token and testimony of hys benefy- 
 cence and lyberalytye toward vs. For with the 
 sygnes as wyth vysyble wordes he dothe put 
 befoore oure eyes his benefites, by theym testi- 
 fyinge and declaryng what he wyll do for vs, if 
 
we come vnto him, with a due faith. Where- 
 fore it is most necessarj^e that the ^^Y^^^ ^j^g p^g. 
 pastores do, with the promise of ;°;- -^^-f^ 
 God, and swete sentences of the congregation go- 
 
 » , p , eth aboute to ce- 
 gOSpell, Styn^e vp the layth Ot the lebrate the maun- 
 
 congregation, whe they go aboute ^^^' 
 too celebrate this Sacramente, for without fayth, 
 the Sacramento dothe not profyte, but hurte, 
 not of it selfe, nor through the fault of the faith- 
 ful minister but throughe the vnfeythfulness 
 of h}Tn that receiue it. Secondarelye in this 
 Supper, y^ people must be exhorted to thank- 
 fulnes, to laude and prayse God, for the death 
 of our Sauyoure Jesu Christe. For Paule sayth : 
 as often as ye eate of thys breade, i Cor. xi. Chap. 
 and drynke of this cuppe, shewe furthe the 
 lordes deathe tyll he come. And for thys cause 
 it was called partely Eucharistia, that is too 
 save : thankes geuvng. More- „,, , , , 
 
 •^ o V o -^Tjjy ^j^g lordes 
 
 ouer they must seriouslj^e and supper is called 
 
 ,T . 1 , -,1 i • i. Eucharistia. 
 
 earnestly mculcate and beate mto 
 y^ heartes of the people, charitie, loue, studye 
 of concord and true innocencie. Vntoo the 
 which thinges, the Sacrament if it be duelye 
 ministered, dothe in a maner of it selfe, moue 
 
JDrHtratflrn 19 
 
 and rauysshe all men. For who is so dul, and 
 without vnderstanding, whiche with this most 
 earnest rehearsall of the benefites of God, be- 
 sydes that, the goodness of Christe, with a visible 
 appearaunce, signe and token, beynge put before 
 hys eyes, would not be moued too thankeful- 
 nes, and mutuall beneficence ? Who would not 
 kepe him selfe from the vncleannesse of this 
 worlde, when he seeth and heareth that he is 
 made a membre of Jesu Christ ? Againe, who 
 would not louingly embrace his Christian bre- 
 thren, whom he heareth also too be the lymmes 
 of Christ ? and to be before God so highly es- 
 temed, that he gaue hys onely begotten sonne, 
 too suffer deathe for them ? And ^ ^ 
 
 The Sacrament 
 
 truely the Sacramento is a testi- is a testy moniai 
 
 , , . , T i , or witnes of mu- 
 
 monyal, wherewyth we do testy- tuai faith and 
 fye 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 Christe dothe 
 fede us all to euerlastyng lyfe. We are all 
 quyckened wyth one spirite. We are al the 
 members of one bodye. Therefore we ought 
 not to disagre amonge our selues, but in Jesu 
 
20 €f)t C-jpistlr. 
 
 Christ to loue one an other, and to haue al one 
 mynde, and one faythe. Suche thynges dyd 
 the Apostles intreate vpon, when at anye tyme 
 they dyd minister the Sacramento of the bodye 
 and blond of Christ, without any 
 
 Whosoever sek- 
 
 subtyl disputatyon or reason vng : eth the profyte of 
 Whose example, whosoeuer "sek- I'^f-^/J^^-^J 
 eth the profyte of the congrega- follow ye example 
 tion of god, he shall folowe. Al 
 his intent and endenoure shall be that y^ 
 churche may vnderstand the right vse and in- 
 stitution of this Sacrament, and flie fro suche 
 curiouse and vaine questions, onely studying to 
 be, throughe faithe, partakers of the thynge 
 sygnified in the sacrament : That therfore the 
 commune people whyche is vnlearned and know- 
 eth not the tongues, maye the better vnder- 
 stande how they ought to receyue thys Sacra- 
 mente, all superstitious peruerse opinions, be- 
 yng vtterly extirpated and banished from emong 
 the faythful subiectes of this victoriouse and 
 illustre realme, I haue at thys presente tyme 
 compyled and translated out of Latin into Eng- 
 lish, the sayinges or opinions of y^ auncyente 
 faythfull fathers vpon the sacramente of the 
 
JBctiicntari}. 
 
 boody and blonde of Christe. Wherby all men 
 may learne in wliat reuerence this Sacrament, 
 as a scale of the lyuynge God, ought to be 
 had, and how the pure and syn- ^,^g p^^e and 
 cere antiquitie, did kepe it selfe ^l^^;^^ 
 alwaves within the limitcs and self wt in the m- 
 
 •^ -, • . closures of ye 
 
 bondes of the sacred scriptures ^^^^^^ ^^ ^^^^ in 
 andworde of God beyng in this |he^ -^- ^^^^^^^^^^ 
 novnte farre from the impietie and Antichristes do 
 
 ^ " - • 1 • 4- treade do\;n the 
 
 vngodlines of our antichristes ordinaunces of 
 whych treading vnder fete, the Chnst^^y^^^^^ 
 institutyon and ordvnaunce of our and dremes may 
 
 . " 1 , n be set vp. 
 
 Sauyour Jesu Christe, the eternali 
 wisedome of the heauenly father, did studye for 
 naughte else but to set up their own inuentions 
 and dreames : Wherwith the myndes of many 
 men are so intoxicated and poysoned, that it is 
 almost impossyble to cure andheale them. But 
 I trust that when they haue read this small 
 treatye, whych contaynethe y^ myndes of the 
 olde Doctours which almoste all, were by and by 
 after the Apostles, beyng faythfullye translated 
 for theyr erudition into their mother tongue, 
 they (I meane them which of ignoraunce, and 
 not of malvce do erre, wil be the more ready to 
 
22 ^Ijc ejpi^tlc. 
 
 forsake theyr blynd error, and to folow and 
 embrace the truthe whicli oui' most soueraigne 
 lord, y^ King and his honorable counsail hath 
 set furthe. And now because y* I do know y* 
 yonre mastership hath bene alwaies a loner of 
 the truth, and a hater of superstition, and vn- 
 godlines euer, as a valiant champione of y^ lord, 
 w* the sweard of the spirit, whiche is gods 
 word, defending the verity e, to y^ utter ouer- 
 and subuersion of al vngodly errors, which w* 
 the vehemet and godly spirit of such worship- 
 ful men, as your mastership is, being plucked 
 vp by y^ rootes, w*out any doubt e, the kyngdo 
 of Antichriste, can not stand no 
 
 Vngodlye errours 
 
 longer, but vanish awav as the beynge plucked np 
 mist, with r beames of the bright ^iSfrf^kytgl 
 shining sonne : I haue thought ^^^ can stand no 
 
 T T IT longer. 
 
 expedient and mete to dedicate 
 this little work vnto you, in toke of gratitude 
 and due beneuolence toward your mastership, 
 beseching moste mekely, y* ye of your wont 
 goodness and faciltie vouchsafe to accept this 
 my rude labour. Herafter wyl I set furth 
 better thinges, in youre masterships name, w* 
 the grace of the lyuing God. Who of his infin- 
 
JIDctricat0iu. 23 
 
 ite mercifulnes preserve your good Mastership, 
 and mi good Lady, your trew louynge spouse 
 and wife, and with his holy spirit so rule and 
 guide your hertes in all your affayres, y' what 
 so euer ye thynke or do, may be to the glorye 
 of God, and saluation of youre soules. Amen. 
 
rn tl)c Ci)itsten iiratJrr, ^l)an Wtran toi^Bljett) 
 I)caU]^ 0f ftflirwc autr iSoitle, from jje fjcauenln 
 father, tt)rflus:f; ourc laiHc S^e^u €^xiite. 
 
 if 
 
 (©jr©!^® y* I precede anye 
 farther, good ctriste reader, y"" slialt vn- 
 derstand y* y^ holy fathers of y* auncient 
 and primitive church do in manye places of 
 their writinges, cal this Sacramento the 
 hodye and blonde of oure Lorde and Sa- 
 uyoure Jesu Christ e. Whyche thynge vereiye 
 they dyd, notte because that they had anye 
 suche carnall opynyon in them, as is nowe 
 amonge a greate sorte of learned menne, and 
 greate Clarkes, but because that they beynge 
 thorowelyc cxercysed in the holye and sacred 
 
26 ^l)on liJcvaii 
 
 Scriptures of the Byble, had learned, that the 
 Sacramentes of holye thynges, dyd take the 
 names of the verye selfe same thyuges, whereof 
 they are Sacramentes. 
 
 F^T^st, they had read y* v^ Sac- 
 
 Augua ad Bom 
 
 rament of circusito, was called, facium. 
 
 T» , . /• J J ... , i Gene. xvii. cha. 
 
 Pactu siue joidus domim m the 
 couenaunte of y^ Lord. Which thing notw^s- 
 tanding was not y very couenant in dede; but 
 a signe, toke, sacrament and memorial of the 
 couenaunt y' was between God and Abraham. 
 Again, how y* Jacob did cal the altare that he 
 had builded vnto the Lord, Deum 
 
 Genesis xxviii. 
 
 Bethely the God of Bethel, and chapi. and xxxii 
 the place where he wrastled w* ^ ^p^^^^- 
 the angel, Phuiel seu Phaniel, the face of God. 
 Now (as I suppose) noo man wyll iudge or 
 thinke, except he were without al humain vn- 
 derstanding, y*^ y^ same heap of Stones which 
 Jacob had gathered together, was y*' God of 
 Bethel, or y^ place where he wrastled w* the 
 Angel, was the face of God in verye dede. 
 But whye are they so called the ? Oerelye y*^ 
 the name itself might put men in remembraune 
 of y*^ thing y* by the was signified and be- 
 
to tijc iratfcr. 27 
 
 tokened. Euen as afterwardcs, when y^ childre 
 of Israel wer deliuered out of Egipt, y^ pascal 
 lambe (which was a sacrament most reuerently 
 kept alwaies emong y^ Jues,) was called Pesac, 
 id est transitus domini, y^ Lordes 
 
 . Exod. xi. chap. 
 
 passeouer, that they hearinge 
 this word passeouer might immediatly cal 
 in to their remembraunce, the innumerable 
 benefites of their mighty and omnipotent 
 Sauiour ; Which passing by throughe the land 
 of their enemies, did slaye al y^ firste born 
 of Egipt, and so with a mighty and 
 stretched furth arme^ did bring them safe tho- 
 row y^ red sea, from al misery, wretchednes, 
 and thraldom, into a Land that floweth Avith 
 milke and hony. And verelye when y^ lambe 
 was once selected, chosen and taken out of y® 
 flocke, and applied to y^ holy use that God, by 
 his seruaunte Moises, had before theyr deliue- 
 raunce out of Egipte instituted and ordeined,. 
 it was noo more called a lamb, but y^ passe- 
 ouer of y^ lorde. Which phrase and manner 
 of speaking, all y® auncyente fathers and pro- 
 phetes of the old Testament, did vse alwayes 
 in theyr sermons and writynges. And our 
 Lorde Jesus Christ, the cuerlastinge wisedome 
 
28 3>!)on Wctau 
 
 of god the father, did confirme the same, when 
 he did institute and ordaine the sacrament of 
 his death and passyon vntoo vs, callvnge the 
 Sacramente of his bodye and bloud, by the 
 very name of those most holy and sacred things, 
 which by it are signified. That when in the 
 celebratyon of the holy misteries, we doo heare 
 these wordes. TTiis is my bodye, and this is my 
 bloud, !Marke well good reader the analogye of 
 y® old and new sacramentes, for he y* saith of 
 y^ lamb, This is the passeouer of the lord, which 
 this night shal passe by, doth say also of y^ bread, 
 This is my body, w^hich shal be deliuered for 
 you, we by and by put before our eies that 
 most precious body, which so pitiously on y^ 
 crosse, was broko for vs, and also his most holy 
 and sacred blud which w* the handes of y® vn- 
 godlye, was shed for our sinnes, wherefore (as 
 I haue said before of y^ lambe) when the 
 bread and wine, is by the true and faithful 
 ministers preaching and anunciatyng y^ lordes 
 death and passion vnto y^ christen people ap- 
 plied vnto y^ thing which our Sauioure hath 
 ordeyned, it is no lenger called bread and wine 
 (though in some places of y^ scriptures avc find 
 that both Luke and Paule do cal it bread and 
 
to t\)t vtntisw 29 
 
 the cup) but tlie bodye and bloud of our Lord ; 
 iind for this cause doth S. Paul say, he y*^ eateth 
 of thys bread and drink eth of this cup vnwor- 
 thely, shal be gylty of the bodye and bloud of 
 ye Lord. As if he should say : he y^ regardeth 
 not the purpose, for y® which, Christ did 
 institute this Sacramento, which commeth not 
 vnto it with a spiritual hunger, to eate throughe 
 faith his very body, and with a spirituall 
 thirst, to drinke through faithe, hys verye bloud 
 which by y^ bread and wyne are represented, 
 he y* doth not put away al malice, rancor, and 
 vncharitabless from hys hert, and study to 
 vnitie, loue and Concorde, which by this misti- 
 cal breade is betokened vnto us, he that doth 
 not come vnto this feast and banket with a 
 mery hert geuing God herty thankes, for our 
 delyueraunce out of synne, he which dothe not 
 much more eat y^ death of the Lord in his hert, 
 then y^ breade w* his mouth, is giltye of y^ 
 body and bloud of y^ Lord and so he doth eate 
 and drinke his owne dampnation, because he 
 maketh no difference of y^ lordes body, y* is to 
 say, putteth no difference between this eatinge 
 and other eatinge, which serueth onlve for the 
 
30 S>J)on Wtran 
 
 bealy, where as this eatinge was instituted and 
 ordained to serue the soule and inward man. 
 And therefore he y* abuseth it to y^ flesh, eat- 
 eth and drinketh his owne dampnatyon, and 
 commeth vnworthely to the banket where the 
 sacramente of Christes bodye is eaten, yea, 
 where y^ body of y^ lord is eaten, not carnally 
 with the tethe and bealy : but spii'itually with 
 hearte, faith, and spirite. These phrases, I 
 saye, and maner of speaking do the holye 
 fathers vse many times, when they do intreat 
 vpo this sacrament, which at the first sight, 
 maye seme to avow the bodely and carnal pre- 
 sence of Christ, in the Sacrament and holye 
 supper, but if they be wel pondered, me shal 
 sone perceive and vnderstand how thei ought 
 to be taken. For it is the custome and vse of 
 the auncient doctors, when they speake of the 
 Sacrament and outwarde eating, to apply vnto 
 the Sacrament and outward eating, the frutes, 
 profites, and conditions of the spiritual and in- 
 ward eatinge, and also of the thing it self, 
 which by the Sacrament is signified. Because 
 yt in a faithful man, thei are so joyntly ioined, 
 y* the one is neuer -without y® other : As by 
 
t0 tl;c iratirr. 31 
 
 example we say y^ God died and suffered for 
 vs, and yet the godhead of Christ, by the which 
 part onely he is called God, dyd neuer suffer. 
 But because y* the godhead is so anexed Wt the 
 manhood, that they doth make but one person, 
 it is said y^ god suffered for vs which thing, if 
 it be wel loked vpon, cosidered and weied, shal 
 befondeto be an abused and anvnpopre speache, 
 and yet neuertheles, it may be well vsed, if men 
 vnderstand what is meant therby. A very like 
 example haue we in the thirde of Jhon, Where 
 Christ saith, no man ascendeth in to heauen, 
 but he y* descendeth fro heaue the son of man 
 which is in heaue. Mark and vnderstand : this 
 scripture doth say and testifye, that the sonne 
 of manne was then in heauen, when he spake 
 these wordes vnto Nicodemus, here vpon earth, 
 whiche thing al wisemen do graunt y' it was 
 spoken propter vnitatem person(B, y* is too say, 
 for the unitie of y® pers5. For though his god- 
 head were in euery place at that time, yet was 
 not his manhod, by y^ whiche he is called y^ 
 Sonne of man, in heaue at y*' time : And yet 
 Christ said yt it was in heaue for his vnitie of 
 the perso. For hys godhead was in heauen, and 
 
32 3i)on ^txon 
 
 because y^ the godhead and manhode do make 
 one perso therfore y^ was adscrybed vnto the 
 maneode, which was verified vpo y® godhed. 
 But now by the sacrament of baptisme we wil 
 make this our matter more manifest and plain. 
 In this sacrament (I meane baptisme) the in- 
 ward working of the holy gost, is euer in the 
 faithful persons, annexed vnto y^ outward cere- 
 monies : Therfore sometime the fruite of the 
 inwarde baptisme is adscribed vnto the outward 
 worke, and so y® scripture vseth to speake of 
 ye outward baptisme, as though it were y® in- 
 ward yt is to say, y^ holy ghost. And ther- 
 fore S. Paul doth saye, y* we are buryed w* 
 Christ, through baptisme, and yet y® outward 
 baptisme, did but signify this buryal. And again 
 Paul doth say, as mani as are baptised, haue 
 put Christ vpon them. And yet in dede our 
 outward baptisme, doth but signify y* we haue 
 put Christ vpon vs : But by y^ inward baptisme, 
 whyche is the water of life, and the spirit of 
 god we haue in dede put hym on, we Hue in 
 him, and he in us. Which thyng truely can- 
 not be verified of y® outward baptisme in the, 
 which do not receive it w* faith. For vnto 
 
tlieni it is but a bare sygiie, whereof they 
 get no profit but damnatio. And verely so 
 it is of y^ sacrament and holy supper our 
 lord. For in it y^ scripture, and all the auu- 
 cient doctors do adscribe vnto y^ outward 
 worke and ceremony which is onely true in 
 in y^ inward veritie. For they onely eat y^ flesh 
 of the lord, and drinke his bloud, not carnally 
 w* tetli and mouth, but spiritually w* faith, 
 which dwel in Christ, and in who Christ dwel- 
 letli. The veretie it selfe saying : he y* eateth 
 my flesihe and drinketh my bloud, dwelleth in 
 mee, and I in hym. Thus ye may se, how 
 T^ holv fathers of y^ auncient and old church 
 ought to be vnderstanded in this matter of 
 y^ sacramente and supper of y^ lord. Which 
 tliei do cal Eucharistiabi, a thankes geuing, 
 because y* by it the faithful and godly, are 
 moued too geue high and immortal thankes 
 vnto god, their heauenly father, for y^ death of 
 his onely begotten son, Jesu Christ. Some- 
 time Sinaxiny y* is to say, a charitable coming 
 together of y^ faithful, vnto thys holy noaudy 
 and feast of euerlastinge life. And other- 
 whiles a sacrifice, because y* as Christosto saith. 
 
34 'Mon WcYon 
 
 it is a memorial of y^ omnisufficient sacrifice, 
 t)iies for euer offered in y^ altare of y^ crosse. 
 Yea the very missaries (y^ truth compelling the 
 to y^ same) do call it y^ mystery of faith, and 
 the sacrifice of laude and praise. These 
 thinges therfore good chrysten reader y" shalte 
 depely piynte in thy mind and memory, y* thou 
 maieste herafter w*stand y^ enemies of y^ truth, 
 which euery where do host and crake, y* the 
 holy doctors do stand and make for the, where 
 as yf they be wel Miderstanded, they do all 
 againste them. For that which they doo 
 brynge out of Cipryan and Ambrose, all godly 
 learned men do agre, that they were not Ci- 
 pryans nor Ambroses workes, but workes falsly 
 adscribed vnto them, by such false anticliristes 
 as inteded to bryng in thys erronius doctryne 
 into the churche of Christe. Therefore let no 
 such sayinges moue thee, but sticking to the 
 spirit which quick en eth, study w* al thy ende- 
 vour to made one body w* our head, Jesu 
 Christ, which in his glorified body, sitteth on 
 y^ right hand of god the father, tyl his ene- 
 myes be mane hys fote stole. As for my parte 
 I will daily and hourely beseche that almighty 
 
ta t])t rraHrr. 
 
 3." 
 
 lorde, the father of al mercy and comfort, 
 wh^xhe did send his onely begotten sonne, 
 Jesu Christ into this world, with al plenitude 
 of heauenly doctrine, bidding vs to hear him, 
 as his welbeloued son, y* he vouchesafe with 
 his spirit, to kindle, rauishe and inflame our 
 heartes, to the feruente loue of his doctrine 
 onely, y* so with one faith and one consent, 
 rejecting the dreames and doctrines of men, 
 we may fede our soules with the heauenly fode 
 of Scriptures and worde of god. To who 
 be prayse, glory and honour fo euer. Amen, 
 
fill fatl}fr^ upon tijt Sacrament of 
 tl)t botip anti falouire of €f)vi^t 
 
 Qugti^i^nr, in a ^crmon matrc to t^c cIjuRfrtn anil 
 infante^ toitcritniic tl)e Jjacamentr. 
 
 l)32u which 3^e se in y^ altare 
 of god, ye dyd se it also, the 
 nyghte before : But what it 
 was, what it doth mean, and of 
 how great a thyng it doth con- 
 tayne a sacrament, ye haue not yet herd. 
 That therfore which ye do se, ^^^ g^^^^_ 
 is bread, and that which e is set ment is a matter 
 before your eyes, is a cup : J5ut 
 touching that wherein your faith desireth to 
 be instructed. The breade is the bodye of 
 Christ, and the cup his blonde. Truely, this 
 is brieflye spoken and which par adueture might 
 suffise the faith. But faith requireth further 
 instructyon. For y* prophet saytli : except ye 
 
38 ^uiicDCutc JBoctorrf 
 
 beleue ye shal not vnderstand. Therefore ye 
 may say vnto me no we ; Thou 
 hast bidden vs to beleue, ex- 
 pound, y' we may vnderstand. For suche an 
 imaginatyon may rise in any mannes mynde. 
 We know y* our Lord Jesus Christe dyd take 
 hys fleshe of y^ Virgin Mary, He The camaii aa- 
 beyng an infant, did sucke, was [^here Jhew^S 
 broughte vp, dydde growe, and declared, 
 came to mans state, He did suflPer persecu- 
 tion of the Jues, he was hanged vpon the 
 crosse, and there he dyed. He was buryed, 
 and the thyrde daye he rose again. On what 
 dai it pleased him, he did asceiide into heaven. 
 Thether dyd he carye vp hys body, from whence 
 he shall come, too judge the quycke and the 
 deade. There he is now sittynge on the ryght 
 hand of the father. Howe can ergo y bread 
 be hys bodye, and the cuppe, or that which is 
 in the cup, be his blonde ? These thinges 
 brethre are therfore called sacraments because 
 that in them, one thing is sene, and an other 
 thinge vnderstanded. That which is sene hath 
 a v}'syble apperaunce or forme, but that whych 
 is vnderstanded, hath a spiritual vitilite and 
 
bjpou t!)r J^acramcutr. 39 
 
 profit. If thou wilt the vnderstaud y« body of 
 Christ, hear the apostle, saying vnto y^ faith- 
 full : Ye are y^ body of Chiist, 
 and hys members. Therefore, We our selfs are 
 if ye are y« body of Christ, and christe.'''^^^ °^ 
 hys members, your misteri is put 
 vpon y^ table of y^ lord, and ye receiue also the 
 mystery of the Lorde. To that which ye are, 
 ye answere. Amen : and in aunswearynge, yee 
 subscribe vnto it. Thou dost heare therefore 
 the body of Christe, and thou answerest. 
 Amen. Be thou a membre of the body of 
 Christ, and that thy Amen may be true. Why 
 is it therefore ministered in breade ? Let us 
 here biynge nothyng of our owne, but heare 
 y® apostle himself, which when he speaketh of 
 the sacrament, saith, Thoughe Ave 
 
 1 Corinthi. x. 
 
 be manye, we are one breade, and 
 one bodye. Understand and rejoyce : There- 
 in is vnytye, godlines, truth, and charatie. 
 Though we be manye (saith he) we are one 
 bread and one bodi : Remember y* bread is not 
 made of one corn, but of many. 
 When ye were exorcised, ye were J^aJ^^"^"'^^'' 
 in a maner ground, when vc were 
 
40 ^Itinnirntr ©ortDviS 
 
 baptized, ye were as a man should say, knode 
 together. When ye did receuye the Sanctifi- 
 cation of the holy gost, ye wer in a maner 
 baken. Be ye y* whiche ye se, and receiue 
 V* which ve are. The apostle did 
 
 " " A mete or apt 
 
 say this of y^ bread. Kow what simiUtude and 
 we oughte to mderstand of y^ S^efaithfuTi 
 cup, thous:h not one word there- t^^* are brought 
 
 ^; ^ _ vnto ye faitne and 
 
 of is spoken, yet it declareth and ye breade whych 
 
 , ,, ., TP na J.^ -r\ is made of manye 
 
 sheweth itselie sufhcyentiy. lor comes. 
 euen as y'" there may be one visy- 
 ble forme of breade, manye Cornes are knode 
 together in one (althoghthat were done, which 
 the holy scripture doth saye of the faithful, they 
 had al one mvnd, and one hert to 
 
 ' Actes iiii. cha. 
 
 god,) so remembre ye brethre 
 
 wherof Avine is made. Many grapes do hang 
 
 vpo a cluster, but v^ licour of v^ 
 
 I' liow wine is made 
 
 grapes, is confounded together in 
 one. Soo our Lord Jesus Christ signifiyng vs 
 and willing vs to pertayn vnto him, did conse- 
 crate upon his bourd, y^ mystery of our peace 
 and vnitie. He v* receiveth the ™ 
 
 Ihe sacrament 
 
 mistery of vnitye, and doth not is a mistery of 
 kepe the knot and bond of peace, 
 
bpait tl)r ^g^nrivrmrntf. 41 
 
 doth not receive the misteryfor liimsclfe : but a 
 witness agaynst hymself : Ne no man ought to 
 doubt but that euery one of the faythfiiHis made 
 partaker of the bod}' and blonde of Christ, 
 'vvhen in baptisme, he is made a member of 
 Christ, and that no man is put or 
 estraunged from the partakyngc bis^being''baptjz-' 
 
 of thvs bread, and of thys cup if ed, are also par- 
 takers ot ye body- 
 he be in the vmtye of the body of of ye lord, though 
 
 Christ, though he doth depart out fhTsacl-amentt''^ 
 
 of this worlde, afore that he doth 
 eate of thys bread, and drinke of this cuppe. 
 For he can in no wise be depryued of y^ par- 
 taking and beiiefyt of this sacramente, when he 
 hath fruiide and gotten y^ self same thing y' 
 the sacrament doth signifj^e. 
 
Vj^ =_____ _ _ »___ 
 
 ^£ 
 
 B 
 
 &®<^ 
 
 H 
 
 m 
 
 ^U 
 
 J^acramcutc^ of tije fawrtjM, matfc bpon tf)e tfC' 
 raulf^ l)o\vt trajjc of (i^astcv. 
 
 (BC9[2H^(C that Christe hath 
 suffered for vs, he hath betake 
 vnto vs in this sacramet, his 
 body and his bloud^ whych he 
 hath also made^eue vs our selfes. 
 For we are also made his body, and by hys mer- 
 cye we are euenthe same thynge that we receyue. 
 Kemembre that ones ye were not, and ye haue 
 been created. Ye were brousrht „ 
 
 ° How we are 
 
 into y^ floore of the Lorde, wyth made ye lordes 
 
 ni*pfi(lp 
 
 labourers of the Oxen, that is to 
 
 the saye^ of them that did preachc y*^ gospel, yee 
 
44 ^uncwcnt Qortoursl 
 
 were thresshed. Wlwles youre Cathechysme 
 lasted, ye were kept in tlie barne. 
 Ye did give your names, and be- ^s much to sale 
 ffan to be around with fastinges i^^stitutio and 
 
 or) o teachinge. 
 
 and exor cymes. Afterwards, ye 
 
 came to y^ water, and beyng knode, wer made 
 
 the bread of the lord. Lo what ye haue re- 
 
 receyued. Therefore as that whiche ye see, 
 
 was made one, so be ye all one in 
 
 louinge etche other, in keepyng in^'ou^aT the 
 
 emonffe you, one favth and hope, ^reade is made 
 
 , , " one of many 
 
 and one indissoluble loue : He- comes, 
 retiques when they do receive y^ 
 same, they do receiue a witnes against the 
 seines, because that they seke a diuisio, where- 
 as this breade doth betoken an vnitie. So 
 ye wine was in manye clusters, and now is one. 
 It is one in the swetenes of the cup, after y^ 
 pressing of the wine presse. And ye after your 
 fasting and laboures, after your humilite and 
 contrition of hearte, are in y^ name of Christ, 
 as if a man should say come to the Chalice of 
 Christe. There are ye vpo y^ table there are 
 ye in the chalice. And together with vs ye 
 are. For we rcceyuc it together, we drvnke it 
 
bpnii ti)t 5'arramrntf. 4") 
 
 togethej', because we line together. If any 
 man do eat of this bread, he shal liue for ever, 
 and the bread which I shall geve, is my flesh, 
 whicli I shall geve for y^ life ^^^^^^^^ .^ ^^^^ 
 of the world. When shoTild in thys place, l 
 
 - , , 1 ij meane tlie flesh 
 
 flesh vnderstand howe lie dydde ^.^y^he doth not 
 call bread flesh? That i« called :^^' ; 
 
 flesh V' flesh doth not vnder- vnderstandeth all 
 
 r, 1 thinges after ye 
 
 stande, and much more ties lie fl^^h ^nd as they 
 doth not vnderstand it, because ^'^ ^P^^^"' 
 yt it is called flesh, for they were astonied at it 
 and murmured emong the selves thinking that 
 it could not be done. My flesh 
 
 , Ye shall have 
 
 (saith he) for v^ life of y^ w^orld. these wordes up- 
 The faithfull do vnderstand the ^.I'^ye' '' ""'' 
 bodye of Christ, if they theselues 
 do not despise to be y" bodye of Christe, let 
 the be made y" bodye of Christe, if they wil 
 liue with the spirit of Christ. Onely the bodye 
 of Christ, doth lyue with the spirit of Christ. 
 Take ye hede my brethren, what 
 
 ™, , Vre cannot liue 
 
 I haue sayde. Thou arte a man ^^ ^^^ ^^^^.^^. ^f 
 and haste bothe a spirite aud a Christy -cept^.a 
 bodye. I understand by the Christe. 
 spirite, that which is called y-' 
 
46 ^miroattc J3flrt0urf{ 
 
 soule wherewytli thou beinge a man arte com- 
 pacte and made. For thou doest 
 
 COnsyste of soule and bodye. taken in a man 
 
 Thou hast therefore an inuysyble ^°' '^' '°^^'' 
 spirite,, and a vysyble bodye^ Tell me whether of 
 the hath his lyfe of the other. Hath thy 
 spirite hys lyfe of thy body^ or thy bodye of 
 thy spirj^te ? All menne lyuynge wyll saye : wee 
 have lyfe of the spiryte. And surely, he that 
 cannot answere this I cannot tel whether he 
 liueth or not, What do aunsweare all men 
 lyuynge ? Truely we have lyfe of oure spirite. 
 Wylte thou the live with y® spirit of Christe ? 
 Be thou in the body of Christ. Doth my body 
 live with thi spirit ? My body lyueth with my 
 spirit, and thy body liveth with thy spirit. 
 The body of Christ, cannot live : 
 
 1 -11. . • n r^i • He yt is not 
 
 but ^Vlth his spirit of Christ, in the bodye of 
 
 Therefore y' Apostle S. Paula, S^ttSpW^t^ 
 expounding this breade saith : ^^ Christe, and 
 
 therfore he is not 
 
 Though we be many, we are one his, and ye eat- 
 breade and one bodye. O Sacra- ^"menf Jll-ofi^tetii 
 mente of godhnes. Oh signe of t*^"!^ nothing ; 
 
 ^ " ^1 Conn. X. 
 
 vnitie. O bonde of charitie and 
 
 loue. He that will live hath wherewvth he 
 
may lyue, let ^m come nere, let liym beleue, 
 let him be incorrupted and 
 quyckened. Lette liym notte ^^y^^'^/^" 
 ffoo from the loynture and com- ^^^^ bodye of 
 
 ^ '' -^ . Christe. 
 
 page of the members. Let him 
 not be a rotten limme, which deserueth to be 
 cut of, let hym not be croked, wher of he may 
 be ashamed, let him be fayre, plain and whole, 
 let him cleave to the bodye. Let hym Hue to 
 God, thorow god. Let hym now labour in 
 earthe, that afterwardes he maye lieue in 
 heauen. 
 
WWF\ 
 
 hx t\)t same ^timou. 
 
 € 
 
 wyll tliat tliis meate and 
 drinke, sliuld be vnder- 
 
 Stand to be y^ fe- The misticaU 
 ^ , j bread and drink 
 
 loWSnip and so- -g ^e feloshyp of 
 Cietieof bis body the faythefuU. 
 
 andof bismembres, Avbieb is y^boly congrega- 
 tion in bis predestinate and called, in bis jnstyfy- 
 ed and glorified sainctes andfaitb- ^^^ ^^^^ ^^_ 
 
 ful. Of y^ wllicb tbe fyrst is done greesof manssal- 
 
 1 i." ,^ uation. 
 
 alredy, tbat is to say, predestina- 
 tion. Tbe second and tbyrd are done, be now 
 a doing, andberafter sball be done, y' is to say, 
 
calling and justificatio. The fourth is now in 
 hope, and hereafter shall be fulfilled in dede, 
 y* is to saye, glorifyinge. The sacramente of 
 this thing, is prepared in some place daily, and 
 in some place, at certain appointed times, as 
 vpon the Sonday. And it is re- 
 
 The thynge sig- 
 
 ceyued at y^ table of the lorde of nifyed bye the 
 some vnto life, and of some vntoo ll'TTt^ltZ 
 destruction. But the thinsr it- partakers thereof 
 
 vnto lyfe and to 
 
 selfe, whose sacrament this is, is no man vnto des- 
 receyued of all men vnto lyfe, ^^^ ^^' 
 and of no man vnto destructio, whosoeuer is 
 partaker of it. For my flesh (saith he) is 
 meate in dede, and my bloude is drinke in dede. 
 For sithe that men do onely desire and couet, 
 with meate and drink, to put awaye their hun- 
 ger and thyrst. This meate onely (which 
 maketh them, of who it is taken, immortal and 
 incorruptyble) and thys drinke can do it, that 
 is to saye, the felowshyp of the saynctes, where 
 full and perfite peace and vnytye 
 that be. Wherefore, (as holy I'^is meate is 
 
 p ^ , , _ _ the feloship of ye 
 
 men ot (jod, haue perceyued be- sainctes. 
 fore vs) our Lorde Jesus Christ, 
 dyd betake his body and his bloud in those 
 J) 
 
50 <3[tuuiifnte £D0ct0itr^, etc. 
 
 thingcs whiclie can be redacted ^^^ ^^^.^^^ 
 into some one tliynge of manye. did betake vnto 
 
 „ vs his bodi and 
 
 For the one is made ol many i^ionde in breade 
 cornes, one : and the other doth and jine. ^^^^^ 
 runne together into one, out of 
 manye grapes. He that eateth my fleshe, and 
 drinketh my blond, dwelleth in An vngodiy 
 me, and I in h}Tn. This is there- P^^^J^" '^1^ the 
 fore to eate that meat, and to signe, though he 
 
 lUXC tu CCII.V. , ^ receyve neur soo 
 
 drinke that drinke, to dwel in often the Sacra- 
 Christ, and to hane Christ dwell- '^^''^^^ 
 ing in him. And by thys, he that dwelleth not 
 in Christ, and in whome Christ doth not dwel 
 doth neither eat his flesh, nor drink his blond, 
 though he doth eate and drinke the sacrament, 
 of so high a thing, to his own dampnatio. 
 

 ^ugui^tpuc i. quinquagc. ^^almc m'^j:. 
 
 ^ni fTr ^^^* sacrifice being 
 ^9 ^ ^abolished y^ brent of- 
 ferings of rammes, 
 
 . T J Al the sacrifi- 
 
 gotes, calves, and ^^^ ^^ ^^e old law 
 other beastes, be- ^ere but figures 
 
 and shadows or 
 
 inge taken awaye : that only sacri- 
 
 ^, T 1 ij fice ones oflFred 
 
 The Lord would ^^ the crosse 
 
 none of them. Why whiche sacryfyce 
 " ^ endurethe tor 
 would be none of euer -. nor we 
 - . , , , nede no more 
 
 the sith V* at y^ first he woldhaue sacrifices but of 
 the ? Because that they al were ^^^^f^^^^^^^ 
 wordes of promise, and the words The promys 
 
 . ones made is now 
 
 of promise, when that is come, perfourmed. 
 
 whych they do promise, be not 
 
 vsed or spoke. A man is stil called a promyser, 
 
52 ^uncjJtntc Bactar^ 
 
 till lie doth geue. When he hath geuen, he 
 dothc chaunge hys wordes. He doth not saye 
 still : I wyll geue that whyche I haue promysed : 
 but I haue gyuen, and soo he hath chaunged 
 hys words. \Yliy did this word please hym first, 
 and why hath he chaunged it ? Because it was 
 a worde of that tyme, and for that time it dyd 
 please. Whyles the promise lasted, it was 
 spoken and vsed. But when that is geuen, 
 which was promysed, the wordes of promise are 
 taken away and the wordes of performaance 
 geuen. Therefore those sacrifyces, as wordes 
 of promise, are taken away. What word of per- 
 formaunce is geue vs ? That body which ye 
 do knowe, whyche wold God ye 
 
 " Psalme. xxxLx. 
 
 knew not to your O'Nvne dampna- 
 tion. Thou woldest no sacrifice (saith he) nor 
 oblatyo. W^hat then ? Are we now left with- 
 out a sacrifice? God forbid. For saith he, 
 thou hast made me a body. Therefore thou 
 wouldst none of them, because thou mighteste 
 perfoime thys. The performynge of the pro- 
 myses hath taken away the wordes of promyse. 
 Thys was promysed with certayn signes. The 
 sygnes be taken away, and the truth which was 
 
bpoii tl)c ^«iciamcntc. 53 
 
 promised, is alreadi gcuen and exhibited. AVc 
 arc in this bod}^, we are partakers 
 
 •^ ' -^ 1. Cor XI. cha. 
 
 of this body. AVe knowe Avhat 
 we do receiue. And ye that knowe not, learne : 
 and when yee hane learned, beware that ye re- 
 ceiue it not to your own dampnatio. For be 
 that eateth and drynketh vnworthely, dothe 
 eate and drinke liys owne dampnation. A body 
 is made vntoo vs, let vs bee made perfite in the 
 bodie. 
 
 S:^!!'/c 
 
 
^ 
 
 
 # 
 
 ^^* 
 
 Siigu^t. ill t})t niJi- ti'tntit bpon S^oi)it. 
 
 /|\ I^YI^^^y® do receiue 
 
 of tlie altare, and 
 dye ? yea, by receauing do 
 incurre death ? "Where- 
 fore the a- 
 
 i. Cor. xi. cha. 
 
 postle saith : 
 He doth eate and drynke hys owne dampnation. 
 For the morsel of the lorde, was poyson vnto 
 Judas, and yet he did receiue it, and when he 
 had receiued it, y^ enemy did enter into hym. 
 Not because y* he had receiued any euil thyng : 
 but because y* he being wicked, did receiue it 
 
Qunrjjfutf DDutour^, rtr. 55 
 
 wickedly. Marke ye therefore brethren. Eate 
 ye thys spirytuall bread, spiritually. Bring in- 
 nocecie of life, to the altare. , . _^^ 
 
 ' LiCt noo man 
 
 Though your sinnes be daily come to the 
 
 Lords table ex- 
 
 and quotidian, let not them be cepte he repente 
 deadly. Before y* ye come too *^^® ^' 
 y^ altare, take ye hede what ye saye. And 
 forgeue vs our trespaces, as we forgiue them 
 y* trespace asrainst vs. Dost thou ^, , , 
 
 , , . The lorde can 
 
 forgiue ? it shall be forgiuen vnto not be deceyued 
 the. Come boldelye, it is bread, ° ^"^ ^^°" 
 and not poyson. But se whether thou dost 
 forgeue or not, for if y" doest not for- 
 giue, thou makest a lye, and liest vnto 
 him, whom thou canst not beguyle. Thou 
 may est make a lie vnto to 
 
 God knoweth 
 God, but thou canst not deceiue the raines and 
 J TT 1 i.1 1 J. A.1 heartes of man. 
 
 god. He knoweth what thou 
 doest : He seeth the within, he examyneth 
 y^ wi*n, he loketh vpo the wythin, he iudgeth 
 the w*in, he doth either condempne or re- 
 warde y® within. Therefore the fathers of 
 them, y* is to saye wycked fathers of the 
 wycked, murmuring fathers, of murmurers. 
 
56 ^imrycntc JOactaur^ 
 
 (For we do not reade, y^ eucr 
 ye lord was so greuously offended onfonheTgreJ! 
 w^ any thing, as w* murmuring est suines against 
 against God) the lorde willinge to 
 shew that they were the chyldren of suche, be- 
 ganne w* them, after this maner : what doo ye 
 murmure emonge you, O ye murmures, chyl- 
 dren of murmurers. Your fathers did eate 
 Manna in the deserte, and are dead. Not be- 
 cause y^ Manna was euyll, but because that 
 they dyd eat it wickedly. This is the breade 
 whych commeth down from heauen. Manna 
 did signify this breade, the altar Manna was a fi. 
 
 gure of Christ, ye 
 
 did signify this breade. They heauenly breade. 
 
 J. J -\ J ■] £v The sacrametes 
 
 were sacramentes, and dyd dyffer ^^^^ ^^^ ^^^^^^ 
 in signes, but in the thing, testamet did dif- 
 
 _ fer m signes, but 
 
 whyche is signified, they be al in ye thing which 
 one. Hear the apostle : For I J^^g af one.^ * ^^ 
 wyll not that ye be ignoraunt, i- Corinthi. x. 
 brethren, that our fathers were al vnder the 
 cloude, and went al thorow the Sea, and were 
 all baptized by Moses, in the cloud, and in the 
 sea, and al dyd eate one spiritual meate : Euen 
 tlic same spirytuall meate, albeit, an other bo- 
 
bpaii tl)r ^aciamciitc. 57 
 
 dcly meat. For they didde eatc ^laniia, and 
 we do eate an other thyng. But they did eatc 
 y^ same spiritual, that we do ; but our fathers, 
 viito whome we are like, and not theirs. More- 
 ouer, he saith, and they did drynke all one spi- 
 ritual drinke, thei dranke one thinge, and we 
 an other. But y' was in the outward apperaiice 
 which neuertheles did sifnifye the self same 
 tiling spiritually. And how did thei drinke al 
 one drinke ? sayth the apostle : They did drinke 
 of the spiritual rocke that foloweth the, and y^ 
 rocke was Christ. Thereof haue we bread, 
 thereof haue we drinke. The rocke was Christ, 
 in signe and fygure, now is y^ very true Christ 
 in the word, and in the flesh. 
 
 Exod. vii. cha. 
 
 And how did they dimke r The 
 
 rock was twise smitten w' the rod. The twise 
 
 smiting, did sygnifie the two peces of the crosse. 
 
 This is therefore the breade y* commeth downe 
 
 from heauen, whereof yf any man dothe eate, 
 
 he shal not dye : But he that 
 
 pertayneth to the vertue of the 3pi,\^„7i\;„y 
 
 sacramente, not hee that partay- 
 
 ncth to the vis}blc sygiic. He y' cateth in- 
 
58 
 
 ^imcncutc JSoctour^, etc. 
 
 wardly, and not outwardly. He that eatetli 
 w* his hert, not he y* presseth with hys teethe. 
 Manna came downe fro heaven : But Manna 
 was a shadowe, and thys is a veritie. 
 
^ugu^tuiu, bpou tl)c luoiKcsl of Cijtigtc, Ujc Ijitu. 
 Sermon. 
 
 i John iii. chap. 
 
 ©^C dere beloued, we 
 be tlie chyldren of God, by 
 grace, by faytbe, by 
 the Sacramente, by 
 tlie bloude of Christe, by the re- 
 demption of oure sauvyore we are 
 the children of GOP. It didde 
 not yet appeare what we shall be. 
 We know that whe he doth appere, we shall be 
 Ivke vnto him. For wc shall sc hym eue as he 
 
60 ^imrnciit Qoctour^, ctr. 
 
 is. Lo, to wliat thing we arc 
 
 nourisslicd, to receiue aud eate, . SiprituaU meate 
 
 ^ "^ 13 not mmysthed. 
 
 and yet notwithstandyng that 
 
 thing Avhich is eate, is not minisshed, whereas he 
 
 that doth eate is quickened. Other meat though 
 
 in eating it quick enth the bodye, yet when it 
 
 is eaten it is mynysshed : But when we shall 
 
 begynne too eate ryghteousness, too eate wyse- 
 
 dome, to eate that immortal meate, both we 
 
 shall be quickened, and the meate not mynj^s- 
 
 shed. Yf some excellente meate 
 
 were praysed vntoo thee, whyche Agaynst thys 
 
 " ^ holy supper we 
 
 thou shouldest eate at thy diner, muste prepare 
 thou woldeste prepare thy bcalye, Zlo:^tZyt:' 
 nowe God is praysed vntoo the, 
 prepare thy soule. 
 
^ugu^tinc, upon tljt luoitrcs" of tijc ^poi>tIf, tljc 
 £5ffontJ j^crnion. 
 
 Jhon vi. cha. 
 
 ^fidSiri he therefore, betakyng 
 vnto vs suclie meate 
 and suclie drynke, did 
 saye, excepte ye eate my flesh, and 
 drynke my blonde, ye shal not haue life 
 in you. Did any other the life itself, speake 
 these wordes of lyfe ? But it wil be death 
 vntoo that man, and not life, that thinketh life 
 to be a Iyer. His disciples wer offended, not 
 all, but many : saying to theselvcs. This is an 
 
G2 ^imrgcntf Battari 
 
 harde saying who can hear it ? What meaneth 
 thys ? Doth thys ofFende you ? Do you thinke 
 that I wyll make partes of this body, and cut 
 in sunder my membres, and geue them vnto 
 you ? WTiat, yf ye do se the 
 
 r ^ 1 Christe coulde 
 
 Sonne of man, ascendynge where not be consumed. 
 
 he was before ? Truely, he y* 
 
 ascendeth whoU, can not be consumed, There- 
 
 fore he dydde both giue vnto vs an wholsom 
 
 refection of his body, and of his bloud, and 
 
 also did brieflie assoil that hard question of his 
 
 wholnes. Let them eate the, that 
 
 do eate, and drinke that do "^^Tiat is too 
 
 T eate yt spiritual 
 
 drmke let them hunger and meate and drinke 
 thirst. Let them eate lyfe, let n ^pirituaU drin- 
 them drinke lyfe. That eating is 
 a refection in dede, and yet thou art so refec- 
 tyoned, that thou canste not lacke, whereof to 
 be refectioned. What other thing here, is it to 
 drinke, but to lyve ? Eate lyfe, drinke lyfe, 
 and thou shalt have life, and yet the life is 
 whole. But that wyl be, that is to saye, the 
 bodye and bloud of Christe, shall be lyfe vnto 
 every man, yf that which is taken visibly in 
 
faptin tl^c 5)arramcntc. C3 
 
 the sacrament, be eaten and dronken spiritually 
 in the veritie itselfc. For we have herd the 
 lord say : It is the spirit that quickcneth the 
 flcsshe profiteth nothinge. 
 
 The Wordes that I have spoken 
 
 Jhon vi cha. 
 
 vnto vou, arc spirit and lyie. 
 
^tiguslttnc, in tijc yyi l^o^^ ^^ t^)^ fi^^c of <Sol(, 
 anti yb, cljapitcr. 
 
 §30 
 
 Jhon vi. cha. 
 
 is tlie breade that 
 commeth downe from 
 
 heauen, if any 
 
 man eatetli of it, 
 
 lie shall not die. I am the 
 lively breade that commeth downe from heauen, 
 if anye manne doth eate of this bread, he shal 
 line for euer. Not without a cause, it is asked 
 how it ought to be taken, and from them truely^ 
 vnto whom we answere nowe, they vnto whome 
 we shall aunswere hereafter do take away thys 
 vnderstanding. These be they y* promyse thys 
 delyuerance, not to all them that haue received 
 
tlie Sacrament of baptisme, and of the body of 
 Chris ^, but too the catholyke oncly, thougli 
 tliey live wickedly. For (say thei) they do not 
 onely eat in the sacrament or sacramentally : 
 but in very dede, y« body of Christ, and y' be- 
 cause that they are in his body, 
 of ye which body, y^ apostle saithe, °""' ^' 
 
 Thoughe we be many, we be one bread, and 
 one body : ergo, he which is in y^ vnitie of his 
 body (that is to saj^, in y^ knot 
 
 of ye membres of Christ) of the , ^'^° ^^ *^^ 
 
 •^ . ' trewe eaters. 
 
 which body y^ faithfull in their 
 communion, are wonte to receiue y^ sacrament, 
 we oughte (I say) verely to esteme, that he doth 
 eat ye body of Christ, and drinke his blud. And 
 by this, heritikes and scismatikes being deuided 
 fro y^ vnitie of thys body, maye receiue y« selfb 
 same sacramet : but not holsom and profitable 
 vnto them, but rather noisom and hurteful, 
 Whereby they shal the sooner be condemned, 
 or the later be delyuered. For 
 they are not in y^ knot and bonde ,. ^^^""^ ^^^ ''"^- 
 
 •^ "^ tie IS expressed 
 
 of peace, which is expressed in ^ ^e sacramet, 
 this sacramente. 
 
ij^ ^^ ^n^ w r^ ^r? ^r? - w^r? ^^'j' 'v-^^ 
 •^ ^"r? wt? ^r? wr? ^'"!2 w" a '^ ^ 
 
 
 ^FT¥* 
 
 fn t!)at £(amf Cl)aptter. 
 
 € 
 
 that eateth my flesh, and 
 drinkethmy bloud, dwel- 
 leth in mee, and I in him. 
 He sheweth what is to eat, 
 not sacramentallye, but in 
 verye dede the bodye of Christe, and to drinke 
 his blond. For that is to dwell in Christ, that 
 Christ may dwel in vs, for he dyd speak thys 
 thynge, although he should say : 
 he whych dwelleth not in me, Vnitis and loue 
 and in who I do not dwell, let upon the body 
 him not saye or thinke that he chdstJ!^'''''^ °^ 
 eateth my body, or drinketh my 
 
^unnirnte JDotntir^, rtr. gy- 
 
 bloud. They do not therforc dwell in Christ 
 which are not his Ijmmes, but they are not his' 
 hmmes, which makes theyra selues y^ membres 
 of an harlotte. 
 
^ugu^tme upon 3J?)on n'hi' treatwe. 
 
 /^. JUSdS that eateth my fleshe, and 
 drinketh my bloud, dwelleth in me, 
 and I in him. This is 
 
 By these wordes 
 
 therefore to eate that ye may se that the 
 meate, and too drinke that ----'J^-'j 
 drinke, too dwell in Christ, and Christ else the 
 
 wicked which 
 
 to haue Christ dwellmg m him. dwelleth not in 
 And by this, he that dwelleth not ^^^eshe!^"^ '''' 
 in Christe, and in whom Christ 
 doth not dwel, w^out doubt, he doth neither 
 eate the fleshe of Christe spirituallye, nor 
 
drinke his bloud, though he doth carnally and 
 \dsibly presse with hys teth, the sacrament of 
 the body and bloud of Christe. 
 
Sfusti^ttuf ii)t nbii, trfatu, mti hi. €f)apittt of 
 
 '^B he did expound tlie 
 maner of the distributyon of 
 thys hys gift, how he should 
 giue hys flesh to eate, saying : He that eateth 
 my fleshe, &c. This a"token, that 
 
 -, T ■, _n \. The irewe waie 
 
 he hath eate and dronke yi ne to eate the body 
 we], and he dwelled with all, «^ ^^"^^^• 
 yf he dothe inhabite, and be inhabyted, yf he 
 doth stycke fast vntoo, and be not forsaken. 
 He hath therefore taught and warned vs, wyth 
 these mistical wordes, that we should be in hvs 
 
5!imfj»«ttf ©0ut0iirtf, etc. 71 
 
 body aud members, vnder him as oure heade, 
 eatyng his flesh and not forsakynge the vnytye 
 of hys bodye. 
 
H m £ic t\)t £ion of man asctntJing luijnc i)t lua^ 
 fcffoif. 
 
 ^ 
 
 tu^aor 
 
 is th} s ? \v^ these wor- 
 
 des lie clothe assoile 
 
 the, who he knewe : Wyth these 
 
 wordes he doth declare and shew 
 
 wherefore they wer offended, w* these 
 
 wordes truly, if they monght haue vnderstand- 
 
 ed. For they thought that he should erogate 
 
 and part his body emonge them. 
 
 But he sayth, that he shall as- ^.^^e offended. 
 
 cende into heaven whole : When 
 
 yc shall sc th? sonnc of mannc asccndyngc. 
 
^\mti}ti\t JBflctour^, etc. 73 
 
 where he was before : Then truly ye shal se 
 
 tliat he doth not distribute his 
 
 body, after the manner that ye God can not be 
 
 thynke, Verelye ye shall vnder- consumed. 
 
 stand that his grace is not consumed wyth 
 
 tethe. 
 
^UQu^tint. Jti, quinquaflC. xyhiii. pjjalme. 
 
 MJ. 
 
 ;^M?&®d^ the Lorde did betake 
 ^ __ ■ '^^ thys unto \s, he had spoken 
 
 ^^ 1^^^^ ^^ ^y^ flesshe, and sayde : Ex- 
 cepte a manne dothe eate my 
 flesshe, he shall not haue in hym 
 lyfe euerlastynge. And he sayde, 
 the wordes that I have spoken 
 vnto you, are spiryte and life, 
 Vnderstande ye spiritually y* ^^^ f^ch"-^^^ 
 
 Whiche I have spoke vnto you. is not eaten nor 
 
 Ye shall not eate this body kg^^ 
 whiche ye se, nor drinke the 
 bloud whiche they shal shede, that shall cru- 
 cifie me. 
 
^ugu^tiuf t'li tl)( tljirtJ bokt of tfjc €l)v»gti>an 
 tjoftrinc. 
 
 ^j^l^CCSpCye eatethe flesshe 
 ^^^ of the Sonne of man, and 
 drynke hys blonde, ye shall not 
 
 haue lyfe in you. He semeth to commande a 
 
 foule and wicked thing, There- 
 
 To eat is to be 
 
 fore it is a figure, command- partaker of the 
 inge ys to be partakers of y^ Passion of Christe 
 lordes passion, and to printe in our memory 
 swetly, that his flesh was crucifycd and 
 wounded for vs. 
 
hx t\)t tltc«f£j of jjtixauuce, v^ moixtit tii^timtion 
 bpoii fljantit antf loue, ti)t^t biovtiti of ^. 
 ^iigui^ttnf are fountfe. 
 
 d i\' a rt^ *^^ lorde, I am the 
 ^li^KlJ ]y^Qiy bread that 
 
 came downe from heauen, if any 
 I ( man doth eate of this breade, he 
 
 vJ shal lyue for euer. He therefore 
 
 that doth not line for ener, did nener eat this 
 liuely breade. But he that hath not eaten, 
 dyd not beliue in hym. For this is to eate, 
 that Ij^uelye breade, to beleue in To beieue in 
 Christ, that is to say, with lone, his body and to 
 to stickc fast vnto Christe, Sith 'irinkehisbioude. 
 
^uncijrnte £D0rt0ui'£f, rtr. 
 
 n 
 
 therefore y* the Avicked dyd not beleue, lie 
 did not eate hym, and so he dyd wante the 
 faith of y^ Christians wherby sinnes are re- 
 mitted. 
 
^gu£Jtutf, bpoiT tl)e luottreiS of v^ lovtJ in Eu^e, 
 xxbiii. i^ermon. 
 
 /|^/j^;V| ^ vs this day, our day- 
 
 IS^KUT^^SU ly bread. Wtien I 
 
 dyd entreate of the sacrament, I did 
 
 13 say vntoo you, that before the wordes 
 
 ^ of Christ, that which is , , , 
 
 Mark howe that 
 
 offered, is bread : but after that he saith that iti» 
 y^ wordes of Christe are spoken it Christ Ind^'not it 
 is noo more called bread ; but y^ i^^ P ^^dy of 
 
 Chnste. 
 
 body of Christ. Therefore in y^ Christ is that 
 
 , , . ^ ' 1 r ^ i^t supersubstantiall 
 
 lords praier. which loloweth, we breade. 
 say : give vs the supersubstancial 
 
^xtmyitnte mattari, eU, 
 
 79 
 
 bread, not this bread that goeth intoo the 
 body; but that bread of euerlastyng life, 
 which upholdeth ths substance of our soule. 
 
CIjisl £lai)ing of ^. ^ugii^tinc ii fountre m tjt 
 Canont!^ of con£{c(rat|)on, mti in i)M 3£pi£ltlc 
 to ^ici'omc. 
 
 f)®(25 body of Christ in y* wLiclie 
 he did ryse, must 
 
 -, • ^ Ergo it is not 
 
 be in one place : where soeuer the 
 but hys truthe is sacrament is mi- 
 
 spreade throughout 
 
 nistered. 
 
 al the worlde. 
 
^ugu^tine in Jjtei 5Hpi£itlf to SavtJauui^. 
 
 l}(Bi\€f®i\(S double not 
 but y* Jesus Christ, in y* lie is 
 a man is there, fro whence he 
 shal come. Remembre and 
 faithfully hold the Chrystyan 
 confessyon, that he dyd ryse from deathe, as- 
 cended into heauen, and sytteth on the ryght 
 liande of God the father, and 
 that he shall come fro none other Thys faith or 
 
 . article of cure 
 
 place, too judge the quycke and faith thei doo de- 
 the deade. And he shall come tt^.:^ 
 (y^ ansrels testifyinsre v^ same) as naturaii body of 
 
 y ^ *^ ^ r , Christ is in the 
 
 he was sene to go vp into lieauc, Sacramente. 
 
 y' is to say in y^ same fourme and 
 
 substaunce of flcsshe, vnto the whych truelye, 
 
 F 
 
82 ^ttncnrntr JBartarj^, etc. 
 
 he dyd giue immortalitie, but fro it liee did not 
 take away the humayii nature. After this 
 fourme, wee must not tliinke y' „ , 
 
 ^ ' Heare we be 
 
 he is in euery place. For we warned too shun- 
 
 ne ye heresye of 
 
 must beware that we do not so the Marcionites 
 affii-me the diuiuitie of the man- yt^^'chHs'l^^S 
 hod^ V* we take away the truth of but a phantasti- 
 
 call body. 
 
 his body. For it foloweth not, 
 that the thyng which in god, shuld be in euery 
 place, as god is. For the scripture dothe 
 truely testifye vnto vs, that we line, moue and 
 be in hym, and yet are not in euerye place, as 
 he is. But manne is otherwise in god, and 
 eod otherwyse in man, by a cer- 
 
 *= -. . 1 Christ touch- 
 
 tayne proper and smgulare waye. inge his manhod 
 For God and man is one person, l^^^^ 
 and both of them one Christ Je- toucheynge his 
 
 , . , . . , . godhed. 
 
 sus, whiche is m euery place, m 
 
 y* he is god, and in heauen, in y* he is a man. 
 
^gusltine bpon 3)o6"^ toudjinge tlje luoitlesi of 
 t^t lottit, ti)t liii. ^mnon. 
 
 ^(Q very true fay the dothe hold, 
 y* the sauiour of the 
 world was sente vnto vs. For ,T^^ ^^""'t^ 
 
 whiche IS the 
 
 Christe himself, y*^ is to say, mistical body of 
 
 . Christ, is bi a 
 
 the bodye OI Chnsts, dispersed certain maner of 
 
 throughout al y« world, doth ^^Pf^;=^ ^^^^^^ ^^■ 
 preche Christ. He was in heaue, 
 and yet vnto him that persecuted rageously 
 here in y^ earth, he did say : Why dost thou 
 persecute me ? Where the Lorde dyd expres- 
 sely shewe, that he was here in vs. So he doth 
 
81 ^unrnrut J3oct0iir^, rtr. 
 
 encrease and growe together wliolle : For enen 
 as lie is ia vs liere^ soo Ave are 
 
 . mi 1 /. Charite doth 
 
 there m hym. The kuotte of make vs one with 
 loue and charytye dothe bringe ^° * 
 that too passe. He that his our head, is the 
 sauyour of his bodye. Ergo, Christe doth 
 preache Chrite. The body doth preache his 
 heade, and the head doth defend his body, and 
 therefore the world hateth vs. Whosoeuer will 
 be in his body and in hys members, let him not 
 marualye, yf the worlde hateth ^^^ . 
 him. Many do receyue y^ sacra- y* receyue the 
 ment of his body : but they shall uede or incorpe- 
 not all that receyue it, haue the rated wyth Christ. 
 the place with him, which is promised vnto his 
 members. 
 
Singuiittn in i)is Commcntaitfs' bpon tljc 
 yyyiii Psialmc. 
 
 ^ i^aiB may be born witli 
 ® other mens 
 
 ^ ^ _^^. , He clothe ex- 
 
 iiands. VVltll nys pound himsclfe in 
 
 owne handes no man is borne, the ii sermone upo 
 
 the same Psalm 
 
 But Christ was borne W* his own where he saith, he 
 
 , was borne after a 
 
 handes, WUie he betaking his certaine maner in 
 
 body, did say. This is my body : ^^' ^^'" '^^^"'^'"■ 
 for he did bear v' bodv in his hands. 
 
^ngusitinc to J3oiufflnu£{. 
 
 often vse to say whe Easter 
 draweth nigh, 
 y* to morowe or y^ next , Moreouer this 
 
 •^ ♦' place IS well ex- 
 
 day, is y^ lordes passyo. pouded both in u 
 
 . . '' whiohe goeth here 
 
 And yet it is manye before, and in yt 
 
 yeres since he"^ suffered, and that iteth!^'"^''*'^^ 
 passyon was neuer done but ones. 
 And upo y^ sonday we say : This day the lord 
 did rise asrain, and yet it is many 
 
 . ' ^ . " Mark these al- 
 
 ycres since he rose. Now is there lusions and maner 
 no man so foohsh, too reproue °^ '"^^^^g^^- 
 us as liers, for so saying. Because we name 
 these dayes^ after the simylytudc of those in 
 
^imrncntc motaux^, rtr. 87 
 
 wliicli y'' thinges wer done, so y* it is called y^ 
 same day wliicli is not y^ very day but by 
 reuolution of time, like vnto it. And it is 
 named to be done the same day for the celebra- 
 tion of y^ sacrament which is not done that 
 day, but was done long before. Was not 
 Christ once crucified in his own person ? and 
 yet in a mystery he is crucified for the 
 people, not onely euery feast of Easter, but 
 euery day. Neither doth he lie, which (whe 
 he is asked) anewereth that he is crucified. 
 For if the sacramentes had not 
 
 . -T, 1 n .1 ^ These sacram' trs 
 
 certain similitudes, ot those ^^^ ^^^^ ^e names 
 things whereof they are sacia- of the very thinges 
 
 tj •^ whereof they are 
 
 ments, the shuld they be noo sacramentes. 
 sacramentes at all. And for this 
 symilitude, for the most part, they take y^ 
 names of y^ very thinges. And therefore after 
 a certain manner, y" sacramet of Christs body, 
 is Christes body, and the sacrament of Christes 
 bloud, is Christes blond. And y^ sacrament of 
 fayth, is fayth. For it is none other thing to 
 believe the to have faith. And therefore when 
 a man answereth that the infant beleiveth 
 (which hath not yet the affect of faitli) he 
 
88 Slunfiirntc IDoutcmsi, etc. 
 
 aiis\\cretli that lie liutli laytli, for the sacra- 
 meute of faithe. And y^ lie tiiriieth liymselfc 
 vnto god for the sacramente of conuersyo. For 
 the an s were pertaineth vnto y^ ministring of 
 the sacramet. As the apostle 
 
 Baptisme signi- 
 Wrvteth of baptisme We are fyeth buryyn'^ and 
 
 bu'ryed (saithhe) .V Christ, Sirn'owhg! 
 through baptisme unto death, ^ifi buryinge but 
 
 we are buried so 
 
 He saith not ; We signme burj^- yt this verb est, is, 
 iug, but vtterly he saith. We So^u s!;Tf,Sh 
 are buried. He called there- 9^"^^^ ^^ ^'^ ^^^te 
 
 buppere did dely- 
 
 fore the sacramente of so high ucr ye figure of 
 
 ,1 . _ i-i p bodi vnto his dis- 
 
 a thing, eue wyth y^ proper eipies. 
 name of the very thing it selfe. 
 
ruigu^tinc til t!)c pnfncc of \f in. l^y il. 
 
 admitted him (speakinge 
 of Judas) vnto y*^ banket 
 
 ^vllell lie dyd betake and delyuer vntoo his 
 
 disciples, y"^ figur of his bodi. 
 
 n 
 
 f 
 
flugustiiu to ^tJamantii^. 
 
 (^J)l]© Lorde doubted not to say 
 This is my body 
 
 when he gave a Jl^e Lorde say- 
 o eth this IS mi 
 
 a signe, or figure bodi whan he 
 ^ X 1 • 1- J -ri g^^® ^ fygure of 
 
 01 his body, lor it. 
 
 truely (saith he, by and hy after 
 
 in the in same chapiter) so the bloud is the 
 
 soule, as Christe was the stone. And yet the 
 
 apostle dyd not saye; The stone did signifie 
 
 Christ, but y^ stone was Christe. 
 
^roslpa-, in tfje bohc of £Jcntnucd. 
 
 as tliat clwelleth in Clirist, and 
 whose ereast Christe is, 
 
 ^ ' He that dysa- 
 
 doth receiue y^ meate of greethe from Ch- 
 hfe, and drinketh the l'^^^ ifys'^esshe 
 
 For he that nor drinke hy3 
 bloude. 
 
 discordeth fro Christ, doth ney- 
 tlier eate his flesshe nor drinke his bkid, al- 
 though he receiueth indifferently euery daye, the 
 sacrament of so high a thyng, too the condem- 
 natyon of hys presumptiousnes. 
 
 cup of eternitie. 
 

 ^- ^ T- ^> 
 
 ^ --. ■ .^-^ ^-T ^~T v^-? ^-T ' ^-^ ^-7^ ^-^ 
 
 t' ^ #r ^ # '^ ^^' ^ ^^ ^, j|.. ^. ^^ ^. ^|, ■^. ^. ^. 
 
 ^!nbro;^c bpon ti)f darramcntcd. 
 
 (IT ^ ^ ^ '^I'eade that goeth in- 
 
 , , . The bread of 
 
 bOClye, is not SOO grea- euerlastynge life 
 
 delye sought of vs, but '^"^ht of us. 
 
 y^ breade of euerlastting life, which 
 vpholdeth y^ substance of the soul. For he y* 
 disagrecth from Christe, dothe not eat his flesh, 
 nor drinke his bloud, although he receiueth 
 y^ sacrament of so iiigh a tliyn^x, to his vtter 
 damnatir> and vnduiner. 
 
^Wffl 
 
 ^mbro^c bpon p^ tpt^tlc to \f Covi, )ii'- f^)'i ^po» 
 tl)t£( taping: ^Ijclur i)^ lovtJc^ t^eati). 
 
 €€^m0€ 
 
 that we 
 wer de- 
 
 liuered, by the death of the lord, ^^^^ ^^ ^^^^^_ 
 we, in eating and drynkyng eth the sacra- 
 
 . •/> 1 niente. 
 
 of thys thing, do signify the 
 
 flesshe and blond, whyche were offered for vs. 
 
Ambrose, bpon tl;t gacramcnt^. iiiu bofec 
 
 iSS2HC paradventure y" will say: I 
 se no appearance of blonde, bnt ^,^ ^^^^^ ^ 
 it hath a similytude. For euen similitude of Ch- 
 
 1 -1 • -Ti 1 ristes blud. 
 
 as thou hast taken the similitude 
 
 of deathe, euen soo thou drinkest the similitude 
 
 of y^ precious bloud. 
 
Certullian in if it. boftt aaamst Jiilflrtioit. 
 
 f^ to TT , Marcio was an he- 
 
 .'^ selle did not re- ritike which dyd re- 
 
 proueor disCOmmende P^oue al creaturs sai- 
 yng yt they wer euil 
 
 breade, wher w' he 
 doth represent hys bodye. 
 
Ccrtiilhan, tn m tin, bofee against :fBatcio. 
 
 Ci}lSii^€(!£ taking breads 
 and distribu- 
 
 Marci:n dyd 
 tmge it vntOO hyS affyrme that 
 
 disciples made it ^,^Z^, 
 
 bis bodi. Saing. whiche opinion, 
 thys holy doctour 
 TTlis is my body, doth oppunge in 
 ,, , . ^ ,^ n n the sacramente 
 
 that IS to say, the figure of my ^^-^^ ^^uid not 
 bodye : But thys bread could not haue bene a figur 
 
 •^ •^ _ of Chnstes body, 
 
 haue bene a fygure of it, except except he had had 
 Christ had had a true bodye. ^ ^^^^ ° ^* 
 For a vaine thing or phantastycal, can take 
 noo fygure, 
 
(©licifnc bpou Eruitifusi, \f bii. ^.omthj* 
 
 .^aeaa^caBB® that they 
 
 are fygiires, whyche are wrytten 
 in the Scryptures of GOD. And 
 therefore examine them as spiry- 
 tuall men, and not as carnall. 
 
 Understand those thinges which are spoken. 
 
 For if ye take or vnderstand those thinges as 
 
 carnall men, they do hurte, and not nourysshc. 
 
 For there is also in the gospell, 
 
 a letter y* killeth. Not onely In the new testa- 
 
 •^ , , met there is also a 
 
 in the old testament a killing letter that killeth. 
 
 letter is fonnd : but also there 
 
98 ^unrDcnte Badaiir^y rtr. 
 
 is in the new testament, a letter which killeth 
 him, y* doth not vnderstande those thinges 
 spirituallye, whiche are spoken. For if thou 
 doest folowe after v^ letter, thvs 
 
 " " Jho. vi. chap. 
 
 that is spoken : Excepte ye eat 
 my flesh and drynke my blonde, thys letter 
 killethe. Wilt thou that I bryng vnto y^ out 
 of the new testament, an other letter y* 
 killeth ? He y* hath no knife 
 
 Luke xxii. cha. 
 
 (saith he) let him sel his cote 
 and hie one. Lo, this letter is of the gospell, 
 and yet it killeth. But if thou takest it spiri- 
 tually it kylleth not : but in it is a quickening 
 spirit. Therefore understand spiritually those 
 thynges whyche are spoken, whether it be in 
 the lawe, or in the gospell. For a spirituall 
 man dyscusseth al thynges, and is judged of 
 no man. 
 
hi tlje ^anw bofec, tljc iy. ^.orntXvt. 
 
 ^13 thou whych art come to y^ 
 true bisshop which w^ his bloud 
 hath purchased vnto the, y^ mercy 
 of god, and hath reconciled the 
 
 vnto his father, doo not stycke to the bloud of 
 
 y^ flesh: but lerne rather the bloud of the 
 
 worde. And heare liim that 
 
 saythe, TTiis is my bloud whych The flesh and 
 
 r 77 z. J J J- ^7 • „ blud of godes word 
 
 snail be sheaf jor the remissyon oj must be sought. 
 youre synnes. He which is taught 
 in the misteryes, doth know the flesh and 
 bloud of the word of god. 
 
^tljanasliug bpo t!)i^ taping of Cj^ri^t, ije ^* ^Ijall 
 ;gpca!ie a tuoitr against i)* ijob go^t. 
 
 ^ is the spirit that quyckeneth, 
 the flesh profiteth no- 
 
 Jhon. vi. cha. 
 
 thing the wordes whych 
 I spake vntoo you, are spirite and life. For 
 in this place also he meaneth both of his own 
 fleshj and his owne spirit : And he deuideth 
 y® spirit fro the flesh, that they might know 
 through faith, not onely the "\dsible part, but 
 also y^ inuisible part that was in him, and also 
 that the words which he spake, 
 wer not carnal, but spirituall. caiT^sufficr^o^be 
 For what bodi shuld haue suf- y^ "^eate of aU the 
 
 worlde. 
 
 fised, to haue bene y^ meat of al 
 
^uiirnrntr SBadav^, ctr. 
 
 101 
 
 y<= world? And therefore did he make mentio 
 of the goyng vp of y^ son of man into heauen, 
 y^ he might w*drawe the fro the 
 bodely imagination, and f they ^SSr^ng 
 might herafter lern y* the flesh ascenddyng into 
 
 heauen. 
 
 was called heauenly meat, whych 
 
 commeth from aboue, and the spiritual meat 
 
 whyche he wold gene. For 
 
 (saith he) the wordes that I Jhon vi. cha. 
 
 haue spoken vnto you, are spirite 
 
 and Ivfe. 
 
iittit tipoit %ukt. 
 
 jfC©3^ y^ solempnitie of y^ olcle 
 Easter lamb was fin- „„ 
 
 \Vhy ye soiem- 
 
 ^isshed, whiche was obsenied in nite of ye Easter 
 
 e ^ V J.^ 1 J J T ^^^^ ^^s kepte. 
 
 y* memoryal oi the old deli- 
 uerance oute of Egipt, he passeth fui'th vnto 
 the new (which y^ church gladly obserueth in 
 Y^ remembraunce of their re- 
 
 •^ . . Christe did or- 
 
 demptio) y* he iny^ stead of the dayne ye sacra- 
 
 r, T_ J 1,1 1 i* i.1, 1 1, ment of his owne 
 
 flesh and blond of the lambe ^^^^^ ^^^ ^loude. 
 miffht institute and ordain the ^" ^^^ ^s^^ ^^ 
 
 ° _ bread and wyne. 
 
 sacrament of his own flesshe and 
 
 blud, in the figure of bread and winc^ and so 
 
^uucjicntr S)0rt0iu£f, rtc. 103 
 
 declare himself, to be the same vnto whom the 
 lorde swai'e. 
 
 Thou art a perpetual priest, after the ordre 
 of Melchisedeche. And he himself brake the 
 bread which he gaue, to shew that the break- 
 ing of his body, shuld not be 
 
 done without his Wyll. And The breaking of 
 . Christes bodye was 
 
 likewise he gaue the the cup, nott done without 
 after he had supped. And be- ^^hy ye bread is 
 cause bread doth confyrme and referred vnto his 
 
 body, and the wine 
 
 corroborate the flesh, and wyne vnto his bloude. 
 
 worketh bloud in the flesshe : 
 
 Therefore is the bread misticallye referred vnto 
 
 the body of Christ, and the wyne vnto his 
 
 bloude. 
 
53aniavtl, bpoit tl)t p^almt, qui Jjabitat : tije tijtitJ 
 
 fCOJ^aC® ye eat the flesh of 
 
 the son of man and 
 
 drmke his blud, &c. 
 
 They said: This is a harde saying, 
 
 and so went away backe fro him : But what is 
 
 it to eate hys flesh, and to drinke hys blonde : 
 
 but to be partakers of his passion, and to 
 
 folow that conuersation whiche he dyd vse here 
 
 in the flesh ? Which thyng y* 
 
 moste holy sacrament, in ySJhUothemoS: 
 
 whiche we receyue the bodye of l^^^'^^^^^^^s^^^^- 
 into ye hearte. 
 the lorde, doth signific, that is to 
 
 say, Y* as the forme of bread is sene to entre 
 
^imcnfutr Slortouii), rtc. 
 
 ion 
 
 i. Corinthi i. 
 
 into vs, so we must kuowe y^ by that conuersa- 
 
 tion, wliicli he did vse in the earth, he entreth 
 
 into vs, to dwell, through faith in 
 
 our heartes. For when right- 
 
 eousnes dothe entre, he dothe entre also, 
 
 whiche of god the father is made vntoo vs 
 
 ryghteousnes, &c. 
 
Ef, 
 
 4? ^ 
 
 '^ 
 
 ' l^l ' V--* 'J* V-^ ' J " K^ ^ ' J " 
 
 ^- 
 
 
 'r?r? 
 
 y -^ ^ 
 
 <^y^ 'r-^t^ :---Ti, .-'-r 
 
 V ' <^^ K^_^ <J ^ K^_J o 
 
 T- ^ ^ 
 
 3j 
 
 c\)im^ in t^t conncvh of 3Rome. 
 
 2BJl(S2L^ the sacramentes of the 
 body and bloud of Chrj^ste, are 
 godly and diuine t hinges, and ther- 
 fore through them, are we made 
 partakers of the diuyne and 
 
 godly nature. And yet dothe J'^/^'l^^^^l 
 it doth not cease too be the sub- whiche by ye sub- 
 
 . til craft of the de- 
 
 staunce oi breade and wine, but uyl was subuerted. 
 contynue stil in the propertie 
 of their owne nature. And surely e, the image 
 and similitude of the body and bloud of Christ, 
 arc celebrated in v'^ act of v^ misteries. 
 

 dTulgtutius', m tijt ^econtle bofet of (aitlj. 
 
 ^ ^ these carnal sacrifices, in y^ 
 time of the law, was 
 
 As the sacryfices 
 a signifycation of of the old lawe 
 
 r flesh of Christ, which ThrfleSlrchrU^ 
 he w*out sin, shuld offer for «bich should be 
 
 offred, so ye sacra- 
 
 our sinnes, and of the bloud, ment is a figure of 
 which he shuld shede for r re- l^^^;"^ ^'^^ '^■ 
 missio of onr sinnes : But thys 
 sacryfj^ce is of thankes geuinge and reme- 
 brance of the flesh of Christ, which he offered 
 for vs, and of the bloud, whiche y^ same god 
 did shede for vs. 
 
^tiem, in ijt^ imkt to fetnge Efjra^pmuntJiu^, 
 
 cup or clia- Marke ye hee 
 
 lice, is y new testament vMs to ^^^^'^^ V '^'"' 
 
 'J J fice, whych neuer- 
 
 say, this cup or chalice, which I theles is but a re- 
 
 , ,. 1 1 • -n membraunce of yt 
 
 deliuer vnto you, doth signm y^ onely sacrifice, 
 new testamet. 
 
iftfcm in tijc ^tco\\tf (jofec. 
 
 5J® same one man is local 
 as touching his 
 
 Christ beinge a 
 manhod, which man is locall, that 
 
 isalsoGodyn-iU^roirpfaJ; 
 measurable fro o^^iy. 
 
 the father. The same one ma, as touching the 
 substance of his manhod, was absent from 
 heauen, when he was in y^ earth : and forsak- 
 ing ye earth when he ascended into heauen : 
 But as touchinge his godheade, and vnmeasur- 
 able substaunce, he neyther forsoke heauen, 
 when he descended fro heaue, nor forsoke 
 y^ earth, whe he ascended into heauc, nor for- 
 
110 ^inuueut HBortDurs, etc. 
 
 soke y^ earthy, whe he ascended 
 
 into heaue. Whych may be How Christe did 
 
 " shewe his humani- 
 
 knowen bv tnis moste sure tye to bee locaii 
 worde of the Lorde, whyche to ^^^^^efe't^t 
 shewe hys humanytie, to be euery place. 
 contained in one place onely 
 dyd saye vntoo his disciples. I ascend vnto 
 my father, and youre father, my God, and your 
 God. Of Lazarus also, when he said Lazarus 
 is dead. He saide further more : I am glad 
 for youre sakes (that ye mighte beleue) y* I 
 was not there. And agayne, shewing the vn- 
 measurablenes of his godhed, he said vnto hys 
 disciples : Beholde, I am wyth you to the 
 worldes ende. How did he ascende into 
 heauen : but because he was locall, and a very 
 man ? Or how is he presente vnto his faith- 
 ful : but because y* he is vnmeasurable, and 
 verye God ? 
 
f^tcrome in f^ii fomentavic^ ftpoit |HatIjch)c yyfii. 
 Ci^apitcr. 
 
 ,^T«|jrC®3^ yt the mystycaU Eas- 
 
 ^4* ter lambe was fulfyUed, and 
 
 in that Christe had eaten the lambes flesh, 
 
 ^vith his Apostles, he toke breade, whyche 
 
 conforteth the hert of man, and passeth furthe 
 
 to the true sacrament of the 
 
 Easter lambe, y* as Melchise- ,^T ^'I'T^ 
 
 ' "^ wt holy Tertulian 
 
 deche brought furth bread and doth hold against 
 
 vt hcrctikc IVlHr- 
 
 wyne in prefiguratyon of hym, cion. 
 soo he mygh, lykewyse repre- 
 sente the truthe of his bodve. 
 
|l)ifrom bpoiT 35cclt£iia^tt£i, ti)at in to Sa^ t\)t 
 'bo'ht of t!jc pvfafj^ev. 
 
 flesli of tlie lord is very 
 meate^ and the bloud of the lord 
 is verye drinke. We haue thys bo^'of^ChS't'aifd 
 
 ffOod or profyte Onelve, in thys drinke his bloud in 
 -L ./ - "^ the redynge of the 
 
 worlde, that we maye eate hys scriptures, 
 fleshy and drj^nke hys blond, not 
 onely in a misterye, but alsoo in the readyng 
 of the scryptures. For it is very meat and 
 drinke, which is taken oute of goddes worde, 
 by the knowledge of the scriptures. 
 
f^icronu bpou ti)t €Ay. ^^almi, anU bin. Conu. 
 
 ]0D(}0^ ®®^ ^""^ ^ perpetual priest, 
 after y^ ordre of Melcliisede- 
 clie. Let vs declare onely, 
 whye lie did say, after the 
 order of Melchisedech. Thys 
 trewlye is as much to say: 
 Thou shalt not be a priest after the Juisshe 
 oblatyons: But thou shalt be a prieste after 
 y^ order of Melchisedeche. For as Melchise- 
 dech dyd offer or bring forth ^^ , ^ 
 
 •^ ° The oodye and 
 
 bread and wyne, so thou shalt bloud of Christ is 
 offer thy body, and thy bloude, J^ th^rew w?ne^ 
 whych is the trewe bread and ^'J^^^^'f ^^J"^^"^^' 
 wvne. Thvs Melchisedech did 
 
 kyngeof Salem, 
 
lU 
 
 ^xmtmntt Sactnuvs", rtc. 
 
 giue those mysteries that we haue, Motoo vs. 
 It is he that sayde : He that eatethe my fles- 
 she, and drynketh mye bloude, &c, After the 
 ordre of Melchisedech, he dyd gyue his sacra- 
 ment vnto vs. 
 
f^ieiom in i)i^ fomtntaiic^ bpon t\)t dBpi^tU of 
 ^aule to t])t i5pI)C!gj)an^. 
 
 m^it 
 
 and blucl of Cliryst 
 taken or vnderstand- 
 ed ii waies. Either 
 
 _ . . n 1 T The flesh and 
 
 that spintuall and di- biud of Christ is 
 nine flesh, of tlie ^^^^'"^^"^^^'^ " 
 
 •^ wayes. 
 
 which he saith : My flesh is very 
 ineate, and my bloud is verye drynke. Or that 
 flesh which was crucifyed, or y^ bloud which 
 was shed with the speare of the souldyer. 
 

 Cnsositom tipon t!)r yyhi. of {Hat. 
 
 /|t also dranke of it, lest whe 
 ^^ they hearde 
 
 hyswordes,they,,/,>|7^,'S„£ro-f 
 
 should save : t^e cuppe afore yt 
 he gaue it to his 
 Uhy doo we apostles. - 
 
 then drinke bloude, and eate 
 flesh ? and so should be troubled, for when he 
 spake before of those thyngs they were offended 
 wyth hys wordes. And because it shoulde not 
 nowe alsoo chaunce, he himselfe dranke fyrste 
 of itj that he mighte cause them to come w*- 
 oute feare too the partaking of those mys- 
 terves. 
 
l^tJcm vbi. ?^omcli)C. 
 
 'STgirtf ^^'^ P^^^y- Jhonvi.cha. 
 
 That is to saye : My wordes must be 
 vnderstanded after the spirite. He 
 that vnderstandeth them after the 
 flesh, winneth nothing, nor taketh no profit 
 therof. What meaneth this, ^^^^^ .^ ^^ ^^_ 
 too vnderstande after the flesh, derstaad after the 
 or carnally? Uerely to take 
 the thynges simplie, as they are spoken and 
 thynke none other thinge. All mysteries or 
 sacramentes, must be considered ^v* inwarde 
 
118 ^imcjjent^ IBoctorj^, rtr. 
 
 eyes, that is to say, spirituallie. For tte in- 
 ward eies as sone as they do se the bread, do 
 passe ouer the creatures, aud 
 thynke not of that bread, which bread whiche is 
 is ^ bake of the baker: but of ^^"^^^ ^^ ^^^^^f ^ 
 
 by ye sacramente. 
 
 him that called himselfe the 
 
 breade of lyfe, which is signified by the mys- 
 
 tvcall or sacramentall breade. 
 
Cj^ii^osltom in \)i^ fiiJlt Come bpon j)* hiii. cljapiter 
 of Platljeto, |)^ ybu i^omtlie. 
 
 ^ is against all reason, that we in very 
 dede enjoying hys benefites dayly, 
 shoulde not as muclie as w* wordes, 
 giue hym thankes : — 
 
 111 '^^^ acknowled- 
 
 Sith that the same acknowledg- gynge of ye beny- 
 ing and confession doth profit pj',fitf ,f ^ ^"'^ 
 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 maiestie. For syth 
 that when we remembre the benefvtes of me, 
 
120 ^unrgcntc Bactar^y tU. 
 
 we are the veliement Iyer inflamed and kin- 
 deled, wvtli the lone of them : 
 
 • ir> n n Collo. iii. cha. 
 
 Muche more if we be mindfull of 
 the benefytes of god, we shall be the more 
 studious to kepe his comaundements. There- 
 fore y* apostle saith, Be ye thankful. For 
 the remembraunce of benefits and perpetual 
 thankes geuing is a very good keper of bene- 
 fits : wherfor these most reuerent and liolsom 
 misteries, which we do celebrate 
 
 Why ye sacra - 
 
 in euerye congregatyon, are ment is caUed Eu- 
 called Eucharistia, that is too 
 saye thankes geuynge. For they are the re- 
 membraunce of many benefytes, and shew the 
 head foutaine of y* diuine charitie and loue to- 
 wards vs, and cause vs alwaies to giue due 
 thankes vnto god. 
 
■^€^S^S" 
 
 
 ant< vbii. f^omtl^e. 
 
 ■^IB thys that we do, we do in the 
 remembraunce of y* whiche is done 
 alreadye. For (saith he) do this in 
 the remembrance of me. We do 
 not offer an other sacryfyce (as the Bisshop of 
 the olde lawe) bnt alwaies the selfe same, yea, 
 rather we doo worke the memo- ^^^^ ^^^^ ^^^1- 
 ryall and remembrauce of that -^-^,-^,,^,1 
 sacrvfvce : But because y* I thers doo use thys 
 
 ♦^ *• i» 4.1, word a sacrifice for 
 
 haue made mentyon ot tnys ^ memoriaii and 
 sacrifvce, I will speake fewe [^tdyTacrifil 
 thynges vntoo you/fewe thinges oneoffred f^ 
 
 in numbre and measure 
 whiche haue greate vertue and 
 
 as Augustyne also 
 but witnesseth ^" -^^ 
 
 in y< 
 xxxviii. boke a- 
 gaynst Faustus 
 
 vtilitie. Whiche rcmcmbre ye, much contrary to 
 
122 ^unrncntf £90rt0urj^, etc. 
 
 and pn^nt in youre mindes. them which crafte- 
 
 ly haue brought 
 
 For the tnmges that are spoke, and induced into 
 be not ours, but the holy gostes, ^.^^^^ 
 What be they the ? Uery many ^^ y^ ^^^s. 
 do receiue of this sacrifice ones in the wholl 
 yeare, some twyse, some oftener. Therefore 
 we generally to al, not onely to the y* be here : 
 but also to the y* sit in y^ wildernes. For they 
 do partycipate ones in y^ yeare, yea^ perchaiice 
 after two yeares : What then ? AYliome doo 
 we accepte most ? Them that receiue it but 
 ones, or them y* receyue it often, or them that 
 communycate seldome ? Uere- 
 
 They yt come to 
 
 Ive we neyther accept them that ye lordes table wt 
 r'eceyue it ones, northern that IJ^^X:"^ 
 receive it often, nor them that ^^^^^e al other and 
 
 to be accepted. 
 
 communicate seldome, but them 
 that come vnto it wy^th a pure conscyence, with 
 a cleane heart, with a blameles life. And they 
 that are not such, do not recej^ue it as much 
 as ones : why so ? for they do 
 
 , . " , . Cor. xi; clia. 
 
 receiue then' own dampnation 
 and vtter vndoyng. 
 
Cijvisio^tome out of tlje orati)oiT of 
 
 christen men 
 are now come 
 to j^ madneSj and are growen to 
 so great a contempte, y* where as 
 they be ful of innumerable yj- 
 ces, they noth^Tige regard their mu^on^^no hdy 
 own life, but vpo holy daies, do ^^y °^* °^ P^^® 
 
 '^ conscience. 
 
 come negligently and rechelous- 
 ly vntoo this bourde, not knowing y* the time 
 of y^ comunion, is neither holy day nor solemp- 
 nitie : but a pure conscycnce, and a life cleane 
 from sinncs. 
 
^^^ 
 
 Cljnsostome out of t\)t yybii. \)omt\it toiicf)ing^t l}ii 
 rctounu from ^£iia to Consitantinopol. 
 
 (S are not like the 
 
 -r .,, In ye matter of 
 
 Jues, we are neither ye sacramet we are 
 
 subject to place nor "7^^^^^;^^^^^^^^^ 
 
 ^ ^ place nor to tyme. 
 
 to time, being con- 
 firmed w* the saying of the lord. As ofte 
 (saith he) as ye eat of this breade, and drinke 
 of this cup, ye shal shewe furth the lordes 
 death. To day then we shew the lordes death : 
 But then an holy day, and now to day also a 
 liolv dav. 
 
CljvijJo^to in \)i^ i. Comt li. I^omelie. 
 
 '(B3^ this sacrament The sacrament 
 ^■^ is a sacramente ot 
 
 is a sacramet of peace, peace. 
 
 which doth not agre 
 
 with couetousness of money nor with 
 simonie. For if he dyd not spare him self for 
 our sakes what punishment do 
 we not deserue, if we spare not ^^Judas for couit- 
 our soules for the which Christe souid Christe, and 
 
 1 . iv so he did perissh. 
 
 dyd gyue him selie, and m tne ^^^^^ ^^^^ i^aue 
 meane season do spare money ? ^^"sh.e^ fte gyfte 
 Therefore let no Judas nor Si- for money, y* heo 
 
126 ^mxtvtnt IIB0ctfliirs, 
 
 mon come to that table wllicll myght be enriched 
 , i T 1 • t n thereby, wherefore 
 
 both did perish for couetousnes all they that bye or 
 
 of money. Wherefore let vs I ''I ^ spiritual 
 
 giftes for lucre and 
 
 pray, auoyd and exchew this pa- money are called 
 
 ' " after thys Simon 
 
 rilouse pyt, nor let ys not thynke Magus Simoniakes. 
 that it is suificient for oure sal- The trew honoure 
 
 of thys sacrifyce. 
 
 uatyon, yi when we haye spoyled 
 wyddowes and fatherles children, we offer ynto 
 this table, a chalice of gold, trimmed wyth pre- 
 cyouse stones. Wilt thou honour thys sacry- 
 fyce ? Offer thy soule, for y* whiche Christe 
 was crucyfyed, make it golden. For if thy 
 soule be a vessel of lead, what shall golden ves- 
 sels profyte thee ? 
 
 And verelye that (table was Superfluose coste 
 
 in churches is dis- 
 
 not of siluer, nor that chalice of commendyd. 
 
 gold, wherin Christ did giue his 
 
 bind, to his disciples, and yet al thynges wer 
 
 precyous, and full of veneration and worshippe. 
 
 For they were ful of the spirit. 
 
 Wilt thou worship y^ body of How ye body of 
 
 . Christ must be 
 
 Christ : Despyse hym not naked worshiped. 
 in hys members, nor do not cloth 
 him with sylkes in the churche, and suffer him 
 negligentlye abrode to be storued for colde 
 
and nakednes. For he y* saetli : This is my 
 body, and together w* the Avorde, 
 
 dyd bryng the thing to passe, Vnderstande here 
 
 .^ ^ 1 that as ye lambe 
 
 sa}i;h also : ye haue sene me beyng taken oute 
 hungn-e, and yee haue not fedde %X, f °t To' 
 me. And in so muche that yq rifices of yt pas- 
 
 , , , . - _ seouer is called 
 
 dydde not it too one of these ye passeouer of 
 little ones, ye dydde it not vnto ^Iftwrhe'^ I 
 
 mee. broken in the re- 
 
 membraunce of 
 
 Truely this body of Christ the body of Christe 
 (meanyng y* which is ministered cS.'^' ^""^^ '^ 
 in the sacrament) hath no nede 
 of gay clothing : but y* other body (here he 
 doth vnderstand the poor membres of Christe) 
 hath neade of greate care and dilygence. Let 
 vs therefore learne to be trew 
 phylosophers in Christe Jesu, }\^^ the great- 
 
 ^ '' r ; est honour yt we 
 
 and to worsh}^ hym after hys ^^^ do vnto god, 
 
 ,, -J^ , , , . if we do fulfyll his 
 
 owne wyll. 1 or he whyche is wii and worship 
 
 worshypped, delyteth moste in J"™,- ^t%„''h^ 
 
 that worshyppe, whiche he him- word. 
 
 selfe wyll haue, not in that 
 
 whiche Ave prescribe vnto him. So Peter 
 
 thought that he dyd honoure Christe, Avhen he 
 
 woulde not suffre him to wash his fete : but it 
 
128 ^unrncntc i90rt0ur^ 
 
 was contrarie. Likewise worshyppe thou hym, 
 as he wil be worshypped, laye abrode thy riches 
 to the poore. There is noo neade of golden 
 Tesselsj but of golden soules. Aunswere me (I 
 pray) what profit is it, if whe his table is 
 decked wyth many suche golden cuppes, he 
 himself perisheth for hunger? 
 Therefore fede hym firste, and The poore must 
 
 be cared for afore 
 
 after y^ shalt decke his table, as ai other thinges. 
 of a superabundaunce. Thou 
 doste make him a chalice of gold, and thou 
 wilt not geue him a cup of cold 
 
 water. What profite doth folow . Thys godlyelern- 
 
 inge hath been long 
 
 thereof? The couerynges of hidden from us. 
 his table, do shine with golde 
 and y^ denaiest vnto him necessary raymentes. 
 What dost thou geue him then ? Tell me, I 
 pray the, if thou shouldest se a man almost 
 dead for hunger, and woldest not succour his 
 necessitye, wj^th some meate ; but decke a 
 table before hym wyth muche golde and 
 syluer ? What thankes thinkest thou would 
 yt man giue vnto the ? What if y" shouldest 
 se a man almoste frosen w* cold, and woldest 
 prepare no necessary raimets for him, but set 
 
Upon tl)f ^aaTimcntfiS. 129 
 
 vp goldc images in y** honor of him shuldcst 
 y" not seme to cotempne him ? So it behoueth 
 y^ to think in Christ. When he goeth about 
 wandering, as a straunger, lacking harbor, then 
 V" dost not receiue hym, and in y^ mean sea- 
 sou, y'* dost trim y*" pauings of churches. Thou 
 makest vp costly walles, y" settest vp gorgious 
 heades of pillars, thou causest lampes to hang 
 down fro golden sielyngs and in y^ mean sea- 
 son thou dost not visite him 
 
 1 . . • -vT No man was 
 
 being m prison. Noo man was ^^^^ ^^^^^^^ ^^_ 
 euer blamed or accused because cause he had not 
 
 buylded gorgious 
 
 he had not buylded vp costly churchis. 
 temples or churches. But euer- 
 fire of hel (y^ punishment of the deuils) do 
 hang oner vs, except we doo thother thinges 
 diligently e. 
 
<D 
 
 mm>^Mm^$^^ 
 
 Co all H)tm J)* tio pvoft^^e y^ truti) antr htxitit of 
 our HortJ, ^o\)n Wtxon b)i^^i)tt\) grace, not omlyt 
 to ic reatJfr?, I)ut also to fee trut fololtjtrs of y^ 
 go^pell of our ^abiour ^e^u Cljrist, y* So tot 
 mai) al io* a dtvt couScitncc, come too tijc HCortUcS 
 tal)Ie, banfett antl feaste of cuerlastungc life. 
 
 (IS^(iS ye haue (good clirys- 
 te readers) y^ opinions and sayinges of tlie old 
 faithfull fathers vpon tlie Sacrament of the 
 bodye and blonde of Christe^ compendyousslye 
 sette forthe : Whereby ye may vnderstande 
 and perceiue, not onelye howe we haue bene 
 deceiued in y^ matter of y^ sacrament, these 
 manye hundreth yeres, by certain false pro- 
 
Hii cvl)Oi'tatt0u ^-^r. 131 
 
 phetes, yet remayniug here emong vs in this 
 world, but also how we ought, if we enteude 
 to be in the vnitie of the bodye of Christe, to 
 come vnto this holy maundie and banket of 
 euerlasting saluation. Verelye, dere beloued 
 brethren, I wold wish that al we, that do pro- 
 fesse the gospell had alwayes when we come to 
 this communion, that most holsome and pro- 
 fitable saiying of the apostle, in our memorye 
 and remembraunce ? Purge the 
 
 1 Cor. V. chap. 
 
 olde leuen, that ye may be swete 
 dowe, as ye are swete breade. For Christ our 
 passeouer is offered vp for vs^ therefore let vs 
 kepe holy daye, not wyth olde leauen, neither 
 wyth the leauen of malycyousenes and wicked- 
 ness : but w* the swete bread of pureness and 
 truth : Then shuld all enuye, malyce and ran- 
 coure, al fylthy lining and communication, 
 al couetousnes, fornicatio, adultery, and abom- 
 inable whordome, al detestable swearynge, 
 strife, and altercatyon be banysshed away from 
 oure heartes. Then shuld the The enemyes of 
 mouthes of the enemies of the J^ '-fjj^^^^t 
 crosse of Christe and of his om-e haughtye ly- 
 
 uing, to blaspheme 
 
 gospel, whyche vpon oure wick- ye scriptures. 
 
133 ^" cjrljavtatunn 
 
 ed and filthy lyuynge, do take an occasion 
 to speake euyl of the word of God, and of 
 hys moste sacred Scriptures, too the great 
 comforte of all godly persons, be vtterly stop- 
 ped. Ye shal vnderstand, that in this place 
 the holy apostle saint Paule doth allude to that 
 olde sacrament of the paschal lambe, or passe- 
 ouer, which y^ aunciente Jues were comaunded 
 to kepe in the memorial of their delyueraunce 
 oute of Egipte. In thys olde figure, nothyng 
 was commaunded so strayghtlye, as the un- 
 leuened breade. In so muche that the lorde 
 doth by hvs prophet Moses saye. .. 
 
 J -^ ^ ^ "^ Exo. xu. cha. 
 
 Whosoeuer shall vpon these dales 
 
 eat any leuened breade, hys soule shall perisshe 
 
 fro emonge my people. This was 
 
 but a figure, brethre of better Beware o/ye'ie- 
 
 thynges to come. For sithe that - of^rf --^ 
 
 leauen in y® Scriptures, when i Cor. v. cha. 
 
 Kiiow ye not y* 
 
 it is taken ni y^ worse parte, ^ litie leuen dothe 
 doth sygnyfye bothe the hipo - l^';, JlZY' 
 critical doctrin of y^ vngodlye, 
 and alsoo ^vycked and vnclean conditios 
 wher w* y^ whol man, yea the whole societie 
 and felowshyp of mankynd is infected. It is 
 
ta an mniitimi. 133 
 
 euydente, that nowc ^vllell Christ oure true 
 paschall lambe, is reuelatcd vntoo the worlde : 
 we ought to kepe a perpetuall passeouer, ab- 
 stainying alwaies from y^ leuen of vngodly 
 doctrine and impure life. Which if we do not 
 with al our might and endeuoure, sith that we 
 do now dayly eat our true paschal lambe or 
 passeouer, that is too saye, feade ^ „ ^ ^^.^ 
 vpon the bodye and bloude of vpon the bodi and 
 
 . . . ,, , . bloud of Christ spi- 
 
 CliriSt spu'ltuallve, not Onely in rituallye not in a 
 
 a misterye, but 'alsoo in reading "J tTeadilfg 11 
 and hearing y^ scriptures: we heringeofyescrip. 
 
 ture. 
 
 oughte too loke for nothing elles 
 trulye, then for extreme damnation and death. 
 For why ? This is that roial and kinglie ban- 
 ket, vnto the which al nations are bidden and 
 inuitated. But if any ma doth presume to 
 come vnto it, n^t hauing y^ wedding raimet or 
 bridegromes liuery, he is by y^ straighte co- 
 maudement of that mightye 
 
 Mat. xxii. cha. 
 
 kynge, whiche can kil both the 
 soule and the body, cast into vtter darkenes, 
 where shal be wepying and gnasshyng of teth. 
 Therefore vf we wil come to the 
 
 " . . .He that wyll 
 
 lordes table without ieopardie, if come to ye lordes 
 
134 ^n cvi)ortatiiDn 
 
 we wil receyue there an holsome table wtout ieoper- 
 
 dye must haue vp 
 
 repaste and not deadly poison, on hym the bryde- 
 let vs examine truely oureselues, ^^°^^^ mrye. 
 whether we haue that vesture, whiche is re- 
 quyred of the that are bidden to that feaste, or 
 not. By y^ lyuerie, badge, or cogneysauce 
 greate Lordes seruauntes are 
 
 Jho. xiii. cha. 
 
 knowen : Heare then what the which is the 
 Lord saith ; By this shal al men bridegroomes li- 
 
 ' >- uerye. 
 
 know, that ye are my dyscyples 
 if ye love one an other. Hereby ye may 
 perceive that loue is y^ onely rayment or li~ 
 uerye, without the which whosoeuer dare come 
 to this feast, he shal be vtterly to his own 
 damnatyo cast awaye, as an vnprofytable and 
 rotten membre. For Paul saithe, 
 
 1 Cor. xiii. chap. 
 
 Thoughe I hadde al fayth soo 
 
 that I could moue mountains out of their own 
 
 places, and yet have noo loue, I am nothing. 
 
 Yea, though I bestowe al my goodes too fede 
 the poore, and gyue my bodye too be brente, 
 and yet haue no loue it profyteth me nothing 
 Surely withoute love, we are vnprofitable and 
 vnfruitful braunches, and be not in that knot 
 of vnitie and peace which by thys holy sacra- 
 
t0 all C^rtiStiau^. 135 
 
 mente is vntii vs represented. Let vs tlierfore 
 caste awaye the dedes and 
 
 1 r J 1 /It-' Rom. xiii. chap. 
 
 workes of darkenes (whyche is The workes of 
 the liuerie of our old aimcyent ^arknes be the li- 
 
 ueryeof the deviU. 
 
 enemye) and put on the armour 
 of light. Let us walke honestly, as it were in 
 the dayelightj not in eating, drynkinge neyther 
 in chaumbring and wantonnes, neither in strife 
 and enujdnge : But putte we on Jesu Christ. 
 He that doth put on Jesu Christe, as he 
 shoulde do, or cast away the works of darkenes, 
 and of the flesshe, which are 
 
 . , Gal. V. chap. 
 
 these : adultery, fornication, vn- 
 cleannes, wantonnes, worshyppinge of idoles, 
 witchcrafte, hatred, variaunce, wrath, strife, 
 sedytion, sectes, enuying, murder, dronkennes, 
 glotony, and suche like : so he 
 
 n , 1 "^ , J J. 1 1. 1 • What hee doth 
 
 doth put on and take to him p^t on, yt putteth 
 selfe : love, peace, vnitve, con- on Chnste. 
 
 ' ^ / " ' Galat. V. cha. 
 
 cord, longe suffering, gentlenes, 
 goodnes, faithfulnes, mekenes, temperauncye : 
 brieflye, he doth put on all godly vertues, re- 
 quired of vs in the Scriptures, and worde of 
 God. AYhosoeuer is decked wyth such a ves- 
 ture and lyuerye, let hym come boldelye to the 
 
136 ^» rvl)oitati)0ii 
 
 lordes supper, aud there lie shall tast how 
 swete the lord is, there he shall receyue that 
 lyuelye breade, y* fedeth to euerlastinge life. 
 
 Some wil paraduenture save : 
 Thys is a straunge doctryne Objection, 
 and coiitrarye to all scriptures. 
 Doth not Saincte Paule save ^IZal ctp. 
 that the ryghteouse shall lyue 
 by fay the ? Doth not oure instifycatyon de- 
 pende of fay the onelye ? Then yf we br^nge 
 faythe to the lordes table, it is sufficyente to 
 oui-e saluatyon ? There shall we receiue y^ 
 most holsome phisicke y* healeth all the dy- 
 seases of the soul, and at length we shall heare 
 y^ moste comfortable word and saiing of our 
 lord Jesus christ : go thy way, 
 thy faith hath made y« safe. I ^^'soiution'^* 
 confesse and graiit and ever By faith only we 
 
 . . , arejustyfyed. Here 
 
 haue bene of v* opmion and ya must marke yt 
 mynd, that fayth in Jesu Christ '^,ll,Z\\ ti^ 
 doth iustifye without the workes doctors do not ex- 
 
 *^ r. 1 • r ^^^^ good workes 
 
 of the law. For fayth is the as thoughe whe we 
 
 1 i. T_ 1 ^ haue faith we shuld 
 
 onely meate, wherby we appro- ^^^ ^^^hy^ge, but 
 hend the mercy of god, trust to i^ exdudeth oste- 
 
 ° tation and bos- 
 
 liis promises and his word. Bv tynce of our good 
 
ta all c:i)vtBttau!J. 137 
 
 fa,^h onely ^ve arc saued. cure 'l^'^^^^ZZ 
 sinnes are forffiuen, and before and yet saye that 
 
 1 1,4. wee are vnprofita- 
 
 God we be accompted ryghtu- ^^^ seruautes and 
 ouse, as the Apostle to the Ro- y^^'^-f -- 
 maines, and Galathians clothe nothinge. 
 
 ' 1 p -4.1 Gala. V. chapi. 
 
 plainly testifie. Bnt thys taithe ^.^ht. ii. chap, 
 must be no dead faith, it must 
 be lieuely, it must worke and bring:e forth 
 fruictes worthy this our vocation and calling. 
 For saint Paule saith : In Jesu Christ, neither 
 is circumcision anye thinge nor yet vncircum- 
 cisio ; but faith which worketh by loue. And 
 agayne : We are hys workemanshji), created 
 in Christ Jesu, vnto good workes, whyche God 
 ordained, that we shuld walk in them. AVhych 
 a praye the) are those good 
 
 \ r J ' The good workes 
 
 workes ? These verelye are tlie yt god dothe re- 
 good workes whiche god hath ^^^1^-^^ - --^^ 
 ordained that we should walke doctrine of Anti- 
 
 ,.p christe which tau- 
 
 in them al the daies of our lite, g^t yt Masses pii- 
 To be in outward and exteryoure XJ^;^^::t 
 matters nexte vnto god, subject good workes. 
 vnto our kynges magistrates, 
 and rulers to honoure father and mother, 
 w* all trcwe obedyence due vntoo them. To 
 
138 ^n evl)oi'tatu0ii 
 
 fede the Imngrie, too geue drinke to the 
 thirstye, too cloth the naked, to harbour the 
 haibourles, too \ysite the sicke and refresshe 
 theym that be in pryson. Bryeflye too lone 
 oure neyghbour as oure seines, and to do al- 
 waies vntoo other, as we wyll be done too. 
 These be the workes preciselye commanded of 
 God in hys worde and Scryptnres, which yf we 
 doo not too the vttermoste of oure power, the 
 dreadfull judge Jesus Christe, whome wee haue 
 despysed in hys members, shall thunder upon 
 vs that dreadefull and ineuytable Sentence. 
 Departe ye from me (O ye cursed) intoo euer- 
 lastinff fvre, whiche is prepared 
 
 ,-.11 11 Mat. xxv.cha. 
 
 lor the deuyll, and hys aun- 
 gelles. Not ye all that say vntoo mee, horde, 
 horde, shall enter intoo the kyngedom of hea- 
 uen : but he y* doth the wyl of my father, 
 w^hiche is in heauen, he shall enter to the kyng- 
 dom of heaue : Had not these folkes y^ gifte 
 of faithe ? Marke what foloweth. They shall 
 saye vntoo mee, horde, horde, haue we not 
 prophecyed in thy name ? Have we not caste 
 oute deuils, and done manye great myracles 
 through it ? And then sayth Christe, I wyll 
 
t0 all (iFIjiistians. 139 
 
 jicknowledge vnto them : I ncuer 
 
 knewe you. Departe from me, Mat. vii. cha. 
 
 ye that worke iniquytye. 
 
 Surelye these personnes, here mentioned of, 
 by our sauyoure Jesus Christe, liad beside fayth 
 (wythoute the whyche they coulde notte haue 
 done those myracles) the gyfte of prophysye. 
 Whye are they then reiectede and caste awaye ? 
 Because verelye, that they Wanted loue. For 
 the holye Apostle Sainete Paul (as I haue al- 
 ready alledffed before) dothe . ^ ^ 
 
 •^ ^ 1. Con.xui. cha. 
 
 paynlye say. Thoughe I coulde 
 
 prophecy e and vnderstande all mysteryes or 
 
 secretes and all knowledge. Yea, though 1 
 
 haue al fayth, so that I could moue moutaynes 
 
 oute of their owne places, and yet haue no 
 
 loue. I am nothing. Wilt thou say (here I 
 
 do speake generally vnto all them that w* vs 
 
 doo prefesse the gospell) that thou hast a 
 
 Christian faith, whe thou seest 
 
 thv brother or thv sister naked He that seeth 
 
 •^ " . his brother or his 
 
 and destituted of daily fode syster naked or 
 (whereas thou thy selfe doste fy;f^^^^'!^^''/hlthe 
 fare delycyouslye, muche meat ^^ ^"°^Pf si« ^po" 
 
 •^ "^ " . theym hath no 
 
 and drinke, which in time can- chrystian faith, 
 not bo spot of thy houshold scr- 
 
140 ^" fVl)Ovtatiiou 
 
 uaunteS;, being corrupted by the, many gaye 
 and costlye raymentes also, beyng shamefnllye 
 moth eaten) and hast no manner of compassion 
 vpon them ? Is it enough to say vntoo them, 
 when thou shewest no mercy, nor gyuest no- 
 thing vnto them : depart yee in peace : God 
 sende you warmenes and foode ? Yerelye ye 
 ryche men, ye shal wepe and howle, on youre 
 wretchednes, that shal come 
 
 Jam. V. cha. 
 
 vpon you. lour lyches are 
 corrupte, your garmentes are moth eaten. 
 Vour golde and syluer is cankered, and the 
 ruste of them shall bear wytness agaynste you. 
 and shall eate your flesh, as if it were fire. 
 Ye haue heaped treasures together, euen 
 wrathe to youre selues in the last dayes. 
 Canne ye I beseech you, affirm truelye that 
 ye beleue in Chryste whom ye suffer, for mere 
 nakednes and w^ant of fode, thus miserablye 
 too perysshe. Whatsoeuer is done here vnto 
 his poor members (in whome hee is eji;her 
 refresshed or neglected) he dothe impute it 
 done vntoo hymself. For saythe he : In soo 
 muche that ye dyd it too one of these lyttle 
 ones, ve did it vnto me, and in 
 
 Mat. XXV. cha. 
 
 soo much as ve did not it too 
 
ta all Cf)ii^tian5(. 141 
 
 one of these Ij^ttlc ones, ye d3'd it not vntoo 
 me, agayne, vntoo Saule, whj^clie persecuted 
 hys churche rageouslye here in 
 the earthe, he sayde from hea- .^'f' .j""- ^"^ 
 
 ' *' xxii. chapiter. 
 
 uen ! Saule, Saule, why doest 
 thou persecute mee ? Marke ye this ye worlde- 
 lynges, whych of vncharytable coueteousenesse, 
 doo ioyne fielde to fielde, house to house, goyng 
 about too be lordes and possessyoners of all 
 the world, whensoeuer ye put anye poore man 
 by his lining, thrusting him oute of hys house 
 or farme, or els cause hym to pay an vnreason- 
 able rent and income for it therby (besides y^ 
 dearthe of all thynges, that ye cause in thys 
 realme, through your unsaciable auarice) bring- 
 inge him, hys poor wyfe and hys chyldren, to 
 the staffe and wallette : verelye ye do it vntoo 
 Christe. For whatsoeuer (saythe 
 
 Mat. XXV. chap. 
 
 he) ye doo to one oi these little 
 ones, ye do it vntoo mee. Howe can you nowe 
 wjth a good, and cleare conscience, thoughe 
 ye boste neuer soo muche of youre fay the, 
 come to this roial feast and banket not hauing 
 one thrid of this wedding rayment or bride- 
 gromes lyuery vpon you, For if ye had any 
 
14.2 ^» f)rij0rtati)0n 
 
 sparke of loue and charitie in 
 
 , , , J i.1 Vncharytablenes 
 
 you, ye would not so ordre the jg ^ause yt the pore 
 poore selye membres of Christ, comones be so 
 
 ^ '' vsed. 
 
 Your favth is vajnie, and your 
 
 knowledge is playn vanitye. For he that 
 
 sayth, I knowe god, and kepeth 
 
 . 1. Jhon iii. 
 
 not his comaundementes, he is a 
 Iyer, and the verytye is notte in hym. But 
 the chyefe commaundemente, yea, the somme 
 and effect of al commaundementes is : Loue 
 thy neighboure as thy own selfe, Sith therfore 
 that ye oppresse thus your poor neighbours, 
 euer (as greadye horse leeches) suckyng their 
 very bloud : yf ye say that ye knowe God, ye are 
 but lyers, and the veritye, though ye speake ne- 
 uer so godly of God and his worde, is not in you. 
 Here I do passe ouer y^ uncleanly forni- 
 cation, the innumerable stinkyng adultries, and 
 blasphemous swearynges, the dronkenes and 
 glotony, which reygneth emong you, which 
 should be the lightes and lant ernes of all the 
 worlde. Yea, whyche is more too be lamented 
 of all men, manye of you, when they haue done 
 euyil, doo host themselues moste shamefuUye 
 of it and reioyce in their wicked and flagitiouse 
 doinges and factes. 
 
to all €\)n^tiiii\^. 143 
 
 Some agayiie will make the I" the vii. chap- 
 
 J ^er of firste epistle 
 
 worde oi God^ and hys sacred to ye Corinthians 
 Scriptures a cloke, shield, aud fsa;':; WtTot: 
 defence of their filthy liuinge. and marke why it 
 
 . . is spoken of apostle 
 
 For sa\i;h the one, it is wrytten, in ye ix chapter of 
 doo whatsoeuer thou wilie, y" 'j^TTTJZ;, 
 shalte not svnne. And the other, woman is induced 
 
 by ye wyse man, 
 
 Salomon alfyrmeth, that stolen whyche vngodeiy 
 
 , 1 , 1 1.1 1. ii woman doth call 
 
 waters be swete, and that the ^^too her, such as 
 breade whyche is preuelye eaten do foiow theyr own 
 
 •^ waxes vsynge such 
 
 hath a good taste. Thus they wordes as these 
 goo aboute to excuse themselues, for^thefr excuses^^ 
 and to make the ignoraunte too ^°^' ^* ^^^• 
 beleue, that the Scriptures doo beare with them 
 in their filthy and abhomynable doinges. But 
 brethren, be not yee deceyued, for neyther 
 fornycatours, neyther worshyppers of Images, 
 nor aduouterers, nor weaklynges, nor abusers of 
 theymselues with mankinde, nor theues, nor 
 couetouse personnes, nor dron- 
 
 Cor. vi. chap. 
 
 kerdes, nor cursed speakers, nor 
 extortyoners, shall enheryte the kingedome of 
 God. Yf oure earthelye parentes shoulde threat- 
 en at anye tyme, too dysheryte vs for oure wyck- 
 ed and unthrifi'tye liuiyng, w^e wold incontinent- 
 
1-14 ^» cv^ortatnau 
 
 ly rather tha we wold lose our trasitorj and cor- 
 ruptible patrimony, forsake all vntkryftj/nes. 
 Howe muclie more oughte we, sythe that our 
 heauenly father doth threaten, that he wyll 
 exclud vs from his kyngdome, yf we be forny- 
 catoures, worshyppers of Images, adulterers, 
 coueteouse and extortioners, too forsake al 
 these abhominable vices, and that by tyme, 
 least we be put from that heuenly heritage, 
 which Christ the son of the lyuynge God hath 
 purchased vntoo vs, with hys precyous deathe 
 and blonde ? Uerelye, as longe as such coue- 
 teousenes, extortyon, pillyng, stryfe, backebyt- 
 ynge, adulterye and vncleane fornycation, with 
 other innimierable fylthye vyces, doo soo strong- 
 ly prevayle emong vs, oure faythe is but a dead 
 faythe, which the deuyll of hell hath also, and 
 trembleth for feare. Nor we 
 
 James ii. cha. 
 
 ought not, tyl we haue cleane 
 put awaye that olde leauen of vnpure lyfe, too 
 come to the eatyng of our passeouer. For 
 then we cannot dwel in Christ, nor Chryst in 
 vs. And yf we dwell not in Christe, nor Christ 
 in vs, we doo notte eate hys flesshe, nor drynke 
 hys blonde, though© we do a thousaunde tymes 
 
t0 all CTfjitslttansl. 145 
 
 receyue the Sacramente of so high a thinge to 
 our vtter dampnatyon. I haue now a great c 
 cause to lamente and bewayle in my hearte, too 
 see the people of the lower sorte^ vnto whome 
 god of his infinite goodness, did geue the lighte 
 of knowledge and diuyne vnderstandinge, in 
 so muche that many of them, whiche were 
 neuer lerned but in theyr mother tongue, be 
 able (thankes be vnto y* heauenly spirite) too 
 matche, yf they goo to plaj^ne scryptures, with 
 any doctoure of the papystes parte. I lament 
 I say, to se howe abhomynably, the moste parte 
 of them do lyue. Whoredome, dronkennes, 
 and glotony vnto them is but sporte and pas- 
 time. They backbite, they sclander, they chyde 
 and stryue. Emonge them there is no mode- 
 stie, noo sobernes, no temperaiicye. All de- 
 ceyte, all crafte, all subtiltye and falsehoode, 
 reygneth emonge theym. Whereas yf ye 
 heare them dyspute and reason of the scrip- 
 tures and worde of god, ye wil thinke that 
 they bee very Aungels, that bene come down 
 from heauen. So godly they talke, so godly 
 they speake. Is not this, brethren, to mocke 
 the gospell of our sauyour Jesu Christ, the 
 
146 ^n cyifavtKtiian 
 
 Sonne of the lyuynge God? 
 
 \ -, . Math. V. cha. 
 
 Where be nowe the wordes of 
 our heauenly Master, and teacher become ? 
 Let your light so shine before men, y* they 
 may se your good workes, and glorifie your 
 father which is in heauen. Marke ye nowe, 
 and printe these wordes in your memories and 
 mindes. We al ^oito whom the heauenly fa- 
 ther hath reuelated his truth, are bounde w* 
 our modest behauioure and honeste conuersa- 
 tion, to winne all men, if possible were, vntoo 
 our master and sauiour Jesu Christ to stirre 
 and moue theym, wyth our godly and vertuous 
 lining to laude and magnifye our heauenly fa- 
 ther. Why with honest conuersation and good 
 works ? For so is the will of god, before whom 
 no vncleannes, nor fylthy thing ^ ^^^.^^^ ^•^._ 
 can consiste or abyde. And be- ^^^^^^ to prouoke 
 
 all men to Hue ac- 
 
 sides that, as yf children be wel cording to theyr 
 nurtured, behaue theselues ma- ^^° ^^^^"' 
 nerly and well, their parent es, whyche haue 
 broughte them vp, be therfore of all personnes 
 magnified and praysed. Whosoeuer se theym, 
 will say, God^s blessinge lyght vpon the heartes 
 of such parentes, they are worthy to haue 
 
tfl an Clbit^ttantf. 147 
 
 chyldren, euen so yf we do lead here a godlye 
 and vertuouse life in this world if we be sobre, 
 modest, and gentil vntoo all persons. Uerelye 
 it shall redound too the glorye of y^ lining 
 god. Our father, whiche is in heauen, shall be 
 gloryfied of all men. All natyons wyll laude 
 and praise his holy and blessed name, yea and 
 therby many shall be allured to the holy gos- 
 pell and faith of our sauiour 
 
 . . . p Fathers and mo- 
 
 Jesu Christ. Contrary wise, if thers are highly 
 chUdre be vnnurtured and vn- STh'fdr'e b" 
 manerly behauing the selves »ot well broughte 
 rudely and naught, it wil be 
 to their parentes, great shame and dishonesty. 
 For if their fathers and mothers, shall comon- 
 lye of all persons be dispraysed, and very 
 muche discommended : euen soo, if we doo 
 not Hue accordyng to oure professyon, yf oure 
 conuersotyon, be notte honeste, decente, and 
 comely, the doctrine of the gospell whyche we 
 do professe, shal be euill spoken vpon. Our 
 heauenlye father wythoute doubt shall be high- 
 ly dishonoured, as S. Paule 
 
 Rom. ii. cbapi. 
 
 sayth : Thou makeste thy boste 
 
 of the lawe, and thorowe the breakinge of the 
 
148 ^» e)i1)0rtatn0ii 
 
 law, thou doest dishonoure god. For the name 
 of the lord is euyl spoken of, emonge the gen- 
 tiles for you. Do not nowe the 
 
 •^ , -, . What the ene- 
 
 enemyes of the truth, hauing myes of the truth 
 not one syllable of the scryp- ?-/ V^deS 
 tures to defend them selues, them seiues, be 
 
 wot to say. 
 
 openly in euery place, as they 
 are syttyng on theyr ale benches, depredycate 
 and saye : Where is extortyon, bryberye, and 
 pyllynge, nowe a dayes moste vsed ? Uerelye 
 emonge these newe Gospelers. Where do the 
 coueteousenes, whordome, adulterye, di'onken- 
 nes, blasphemouse swearynge and glotonye, at 
 thys presente tyme reygne ? Where, butte 
 emonge oure newe gospellers ? Who doth 
 stryue, enuye, vndermine, one an other, de- 
 ceiue and begile one an other. Who doth 
 backebite and sclaunder, who is vnmercifull 
 and vncharitable ? Who (saye they) but oure 
 newe gospellers ? Thus they do saye and I 
 beleue it partely. Wherfore dere 
 
 i. Peter ii. cha. 
 
 beloued brethren, I beseche you, 
 as pylgrymes and straungers abstayne from 
 fleshlye lustes, which fyghte against the soule, 
 a.nd see that ye haue honeste conuersatyon. 
 
t0 all eri)n^tuin^. 149 
 
 emonge the enemyes of the trvthe and very- 
 tye, that whereas they backebyte you as euyU 
 doers, they may see youre good workes, and 
 prayse god in the daye of visitation. For so is 
 the wyll of God, that with well-doing ye may 
 stoppe the mouthes, of folysshe and ignoraunt 
 menne, as free, and not hauing the libertie for 
 a clooke of malycyousenes, but euen as the 
 seruauntes of GOD. Thys verelye, wyll be 
 vnto your owne selues, here in thys worlde, 
 greate shame and rebuke, and in the worlde 
 too come, vtter confusyon, if youre aduer- 
 saryes may veryfy these say- Here we do a 
 inges vpon you. Beholde, thou ^ ^\\^i;j{, 
 arte called a Chrystyan, and in the seconde to 
 
 •^^ , the Romaines. 
 
 trustest in the gospell, and mak- 
 est thy boast of GOD, and knoweste hys wyll, 
 and alloweste thinges that be excellent and 
 beyne enfourmed by the Gospell, beleuest that 
 thou thy selfe arte a guyde of the blinde, a 
 lyghte of theym whych are in darkenesse, an 
 enfourmer of theym whyche lacke descreatyon, 
 a teacher of the vnlearned, whyche haste an 
 exaumple of knowledge and of the truthe, by 
 the Gospell. Thou therefore, that teachest an 
 
150 ^" c>1)0rtati) an 
 
 other, teacheste not thy selfe. Thou preach- 
 este that a manne shoulde not steale, aud yet 
 thou stealeste. 
 
 Thou sayest that a man should not commyte 
 adulterye, and yet y" breakest wedlocke. Thou 
 abhorest idoles, and yet robbest god of his 
 glory. For throughe breakyng the commaun- 
 dementes of the gospel, wherof before al men 
 thou makest thy boste, y" giuest an occasion 
 vnto all other natyons and peoples, whyche 
 haue yet the veale of Moises, before theyr eyes, 
 too speake euyll of the trewe doctryne and gos- 
 pell of our Sauyoure Jesu Christ. Which 
 hath taught vs that we should daily in our 
 praiers, aske, that the name of 
 
 How this peti- 
 
 oure heauenlye lather may be ti6,haiowedbethy 
 sainctified. Marke and vnder- ^XsSed.*'' ^^ 
 stand. Can hys name be holyer 
 then it is ? No forsouth. But when we saye : 
 Holowed be thy name, besydes all other thinges 
 comprehended in thys petition, we desyre that 
 of his mere mercyfulnes, he gyue vs grace so 
 to lyue in this wretched worlde, so too vse and 
 behaue oure selues in our conuersatyon (all 
 impietye and vngodlynes, which myght in any 
 
ta all CIjvtsftiaiTsi. ]51 
 
 wise obscure the sainctycation of his name, 
 beyng banisshed away) that all men, seynge 
 cure good workes may prayse and laude his 
 holye and blessed name. Do we not then 
 make a lye, and dissemble be- 
 
 „ - If we Hue wic- 
 
 tore god, to our Vtter destruc- kedly whe we say 
 
 ryon and undoing, if we line r^brttna'^t 
 contrary to the same ? Doubt- we make a lye vn- 
 les the lord in his fury and 
 wrath, wyl thunder out these wordes vpon vs : 
 Ye vngodly, why do ye preach 
 my lawes, and take my couen- 
 aunte in your mouthes wheras ye hate to be 
 refourmed, and haue cast my wordes behinde 
 you? When ye sawe a thief, ye consented 
 vnto hym, and haue bene partakers wyth y^ a- 
 duouterers. Ye haue let youre mouthes speake 
 wickednes, and wyth youre tongues ye haue 
 set furth deceiptes. Ye haue sate and spoken 
 agaynste your brethren, yea and haue sclaii- 
 dered your owne mothers sonnes : I wyll 
 plucke you awaye, and there shall be none to 
 delyuer you. For to him onely, 
 
 ,•',,, r Totheonlve yt 
 
 that ordereth hys conversation vse honeste 'con- 
 honestly, or according too rygh- --'f„'} '^^^^ 
 te, wvU I shewe the saluatvon of be shewed. 
 
152 ^» rr!)flvtatii0n 
 
 God. Besydes all these, I am Apocai. ii cha. 
 
 , It is saide vnto the 
 
 greatly afrayde that he will re- aungeii of ye ch- 
 moue our candlesticke from his i^^yi^remourthi 
 place, that is to say : take awaye candlestick fro his 
 
 ■^ " place except yu re- 
 
 his truth and verytye from vs, pent. 
 
 , . ' , L\ ' t. c Job. xxxiiii. 
 
 and giue vs vp into the spnyte oi 
 erroure and blindnes, wherein we haue, to the 
 destruction of many soules^ walked soo many 
 hundredth yeres before. For god (saith the 
 scriptures) maketh the hipocrite to reygne, for 
 the synnes of the people. That we may ther- 
 fore^ auoyde those horrible plagues, let vs re- 
 pent by tyme and ordre our conuersatyon ho- 
 nestly, that we maye be accompted not talkers 
 onely, but trew folowers of the gospell and 
 worde of god. Then shall our heauenlye fa- 
 ther, through vs, of al nations, peoples 
 and tongues be glorified, praysed and 
 magnified. Then without doubt 
 shal we receiue at the lords 
 table that blessedful and 
 euerlastynge lyfe, 
 which is pur- 
 chased vn 
 to vs. 
 
Iip0ii tt)e ^arramcute^. 153 
 
 M'ith y^ precious bloud of our sa 
 uior Jcsu Christ. To wliorae 
 w* the father, and the ho- 
 ly gliost, be praise, glory 
 and honoure, worlde 
 without end, 
 AMEN. 
 
 ^ Written at Hackeuey, y^ laste day of Oc- 
 tober, in the yeare of our Lord, M.D.XLUIIl. 
 
 C. TUllNliR, PKINTER, HAUKNEy. 
 
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