For the text saith that whiles they were eating , Iesus toke bread & the cup , that is immediatly after that he had finished the ceremony of the passeouer , he ordeined his last supper , enstructing vs hereby , that bread & wyne be vnto vs of the new testament thesame in effect , in vse , & operation , that the aforesaid lambe was to the old-christians , which were before the comming of the sede promised .

Why God hath disanulled the cites of the old lawe . Here percase you will reply and say . If in the ceremony of the easterlambe thei of the old lawe did eat Christes flesh and drinck his bloud , why is this ceremony nowe abrogated and disanulled ? why haue we a new sacrament of bread and wyne ? Is it conuenient for the diuine maiestie , which is immutable , to make orders and lawes , and to alter & chaunge them againe as men do ? Mala. 3 I aunswer : they were vnder the lawe , we ar vnder grace , they were vnder the old testament , we ar heyres of the new testament . And bycause our law and theirs , our testament and theirs , our priesthod and theirs , be diuers and different , therfore we haue diuers sacramentes from them , both of Christes body and bloud , and also of other thinges , they had Manna , and a rock , and an easterlambe , we haue only bread and wyne . They had circumcision for a continuall sacrament , & the read sea , and the cloud that went before them out of Egigt for temporall sacramentes , we haue in stede of these one continual sacrament the lauer of regeneration . Nether can any mutabilite be layd vnto God , who is immutable , for this mutation of orders and sacramentes , no more then to the husbandman , whiche commaundeth his seruauntes to apply other busines in wynter , and other things in sommer or springtide . This vniuersal world is Gods house , Gods mancion , and palaice , they of the olde lawe were his seruauntes , and we be his children & sonnes thorow Christ . Now euery housholder commaundeth other thinges to his seruauntes , and other thynges to his children . And a king doth not gouerne his realme with one sort of lawes and statutes , but maketh positiue lawes for euery time and euery purpose as occasion is ministred , and so doth God . S. Paul declareth this diuersitie and pollicy of almighty God very well , where he sayth : Lex pedagogus est ad Christum , Gal. 3 That is , the lawe was a scholemaister vnto Christ , but fayth being come , we are no longer vnder a scholemaister . A good scholemaister doeth not vse one trade in teaching , nor one boke , but diuers trades , & diuers bokes , as his schollers encrese in learning . The Phisition doeth not cure all disseases with one medicine . So the eternall God , ordeyned diuers Sacramentes , diuers rytes , and ceremonies in diuers tymes and ages , because of the diuers condicions and natures of men . The Sacramentes of the old lawe dyd shadowe , figure , and preache Christe to come , our Sacramentes do shewe hym as it were vpon a scaffold already come vnto our eyes . Therfore it was conuenient that their orders and ours should be diuers , lest if their orders did remaine styll , it myght gyue some occasion to Heretikes to deny that Christe is yet come . Many other causes myght be rehearsed of this mutation of Sacramentes , whiche be not so necessary now to be spoken of , therfore I wyll omitte them , and procede to other matters . Albeit the Easter lambe of the Iewes , which yearly was slaine and eaten in remembraunce of their deliueraunce from Egipt & in hope of the coming of Christ , whom S. Iohn & Paul do name our easter lambe , albeit I say their sacrament were a figure of our bread and wine , yet we may not gather hereof that the holy communion of Christes honorable body & bloud is to be resorted vnto , but once a yeare , because thei had but a yearly lambe and an annuall remembraunce , & that always at the feast of Easter , as some byshops of Rome haue taught in tymes past , which would haue the layte of euery realme to haue but an annuall communion that is but once a yeare , & as many apere to be perswaded yet , but vaynly & wickedly . For this is the common fashion of the most part of men and women , all the yeare long they absent them selues from gods table . And why ? Why men absent them selues from Christes table . because they are loth to be pained with the remembraunce of their sinnes , & with the consideration of their offences . The remembraunce of our offences maketh vs heuy and sorowfull , depriueth vs of all mirrh , bringeth vs into sadnes , and maketh vs tremble for fear of Gods displeasure . Therfore Iesus the son of Sirach saith . Eccle. 21 zacha. 5 Dentes leonis , dentes eius , sinne hath teeth , like vnto a Lion . And the Prophet Zachary compareth it to lead . Dauid he nameth it a burthen saying : Mine iniquite is ouer my head & doth presse me downe with a greuous burden . Psal. 37 Because I say they wil not fele this burthen , & because they desire to liue merely in the pleasurs of the flesh , in dronkennes , in hordom , in glotony , in feasting and banketting , in oppression of their neighbours , in couetousnes , in vnrightuous dealing al the year long , therfore they will take no remorse , no penaunce , no remembraunce of their sinnes but once a yeare . What nede I sayth the carnall man to his own heart within him selfe , what nede I to trouble my self with feare of Gods displeasure , with the memory of my sinnes with the remembraunce of hel , of death , of the deuil euery weke or euery month ? How can a man be mery and thinke always of death and hel ? no , I wil take mi pleasure , I wil laugh and be mery al the yeare , I wil do what my list , & at Easter I wil repent , then I wil come to the Lordes table , but not before . Examin thine own thoughtes , thou oppressor , thou dronkard , thou horekeper , thou flatterer , and enter into your own hartes , you shal find this to be the cause of your long absence , and of your seldome comming to the Lordes banket . For as he that hath a hungry and a gready stomack to hys meat , declareth hereby his body to be voyd of all corruption , and that he is in good & perfit health : so I say vnto you , to obserue an annuall communion is a token of an vnrightuous man , of a stubborne seruaunt , of an vnquiet woman , & to come often is a token of one whiche striueth against his flesh , which kepeth battell with the deuill , and laboreth dayly to liue Godly & blamelesse . For here we remembre Christes death & passion . The remembraunce of Christes death maketh vs to remembre our own offences & sinnes , for he died not for himself , but for our iniquities and misdedes . The remembraunce of our offences wrappeth vs in sorowe and heuines ? Sorowe and heuines do cause vs to fly vnto God for his help & mercy as it is written , Psal. 117 in trouble I cried to thee , who embraceth vs like a louing father . For as sorow and heuines entred fyrst into this worlde for sinne , Gen. 3 and for the gylt of Adams disobedience , so the same now doth expel sinne againe , & leade vs into vertue , as Paul teacheth . Tristitia secundum deum operatur penitentiam in salutem . Godly sorow sayth Paul causeth repentaunce vnto saluation . ● Cor. 7 Moreouer in that the texte sayth that whyles they were eating , Iesus toke bread and ordeined his last supper , some do reason hereof that the Sacrament is not to be receiued fastyng as the custome nowe is , It is best to come to Christes banket fasting . but after other meates and drynkes , after a certayne refection , banket , or maundy , which they say those that be ryche should make to refresh the power and nedy . For the defence of this maundy they alledge not only Christes example , but also where it is written , ● Cor. 11 that the Corinthians in dede kept such a maundy : But Paul reprehendeth them therfore , and disanulleth their custome , as an occasion of glotony , of dronkennes , of pride , of contention , and other misbehauiour in the churche , saying vnto them : haue ye not houses to eate and drynke in ? or els dispyse ye the congregation of God ? And agayne : if any man hunger , let hym eate at home , that ye come not together vnto condempnation : nor Christ dyd not celebrate this sacrament after other meates and drinkes to stablyshe any suche custome , nor to geue vs any example , to doe the lyke , but rather to teache vs , that our Sacramentall bread is succeded in stead of the Iewes Easterlambe , and that their ceremony is nowe disanulled and abrogated . Therfore the vniuersall Churche commonly accordyng to Paules mynd to the Corinthians vseth nowe to celebrate the Lordes supper fastyng without any Maundy , and not after other meates . Notwithstandyng as he doeth well , whiche commeth fastynge to the Lordes table , so he doth not ill , whyche by occasion commeth after that he hack eaten and dronke . Meat and drynke do not defyle , doe not make a man an vnmete gest for Christes borde , for the mariage dyner of the kynges sonne , but lacke of the wedding garment , that is , synne and iniquitie .

There is no commaundement in the scriptures , Math. 22 which restraineth those that haue eaten from the communion Paul reproueth not the Corinthians for any suche thynge , but because they made Maundeis and bankettes in the house of praier . In their own houses he doth not forbid them to eate , and drinke befor the communion , but permitteth it , and leaueth them to their own libertie & necessitie herein saying : ● Cor. 11 If any man hunger let him eat at home . I touche this matter partly thorow occasion of the text , & partly also to reforme those , if they wyll be reclaimed , whiche for lack of knowledge , or offended with those that come after meat thorow some necessitie which offence commeth of a good zele and of a good entent , but good ententes must be reformed according to knowledge . And percase some will be offended with me for vttering this matter . Be not offended with truth , be not disceiued , nor bewitched with superstition and blynde zele , but consider my wordes indifferently , or rather not my wordes , but the wordes of Chrisostom , a learned and an elder father of christes church , who saith a great deale more in this matter , then I haue said , whose saying moued me 〈◊〉 this tyme to touch this matter . Chrisost. Homil. 9. ad popul . Antioch . For onles he or some other learned man did affirme it , I would not teach it . He in his .ix. Homily ad populum Antiocheum , is earnest against those , which withdraw them from the communion many times , because they were not fasting , and he exhorteth them to come otherwhiles after meat saying : Si tibi persuaseris , quod post cibum & potum , & ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conuenire necesse est , omnino , & inuitus multam geres curam modestie , & neque in ebritatem , neque in craxulā vnquam deduceris . Cura enim & expectatio in ecclesiam conueniendi , cum honesta mensura cibum & potum sumere docet , ne ingressus & fratribus commixtus postea vinum redolens , & inordinate eructans , ab omnibus praesentibus deridiaris . Which words be thus much to say . If thou determine with thy self to come otherwhyles to the communion after thou hast eat & dronk , by this meanes thou shalt learne to be modest and sober in thy behauiour , thou shalt neuer offende in dronkennes , nor defile thy self with glotony , but remembring Gods table , thou wilt take meat & drink with moderation , lest comming to the church , if thou smell of wyne , or belche inordinatly through the fulnes of the stomak , thou be a laughing stock to al that shall se thee in that taking . Whensoeuer thou arte Godly affected , whensoeuer thou hast remorse for thy sinnes , with an ernest entent of amendment , and reformation of thy liuing , be not afraid to com to Christes banket , to the mariage diner of the kinges son , whether thou hast eaten & dronke , or art fasting . Be afraid if thou being an officer or magistrate dost deuise euill statutes ether ecclesiastical or temporal contrary to the statutes of the eternal God , M●gi●●●a . or if thou doest make vnlawful grauntes and geue dispensations lycences and cockettes , to cary wol , leather , corne , or other wares ouer the sea , enpouerishyng many thousandes to enriche thy selfe and fewe others . T●ylers . Be afrayd if thou be a Tayler , and doest steal part of their cloth , which cost them dear , from thy customers , makyng them beleue that no lesse then thre yardes wyll serue their tourn , when two yardes be sufficient .

Drapers . Poticaris Be afraid to come , if thou kepe a drapers , or an Haberdashers , or Poticaries shop , and doest oppresse thy brethren by takyng immoderat and vnreasonable gaynes . If thou be a husbandman , Husbandmen and wylt not store markettes and fayres , nether with grayne , nor with cattell , which is thy vocation and calling . If thou be a Butcher and wilt not sell thy Beues , Butchers . Muttons , and Veales , at the Kynges price , or for reasonable vantage , but killest them without effusion and lettyng fourth the bloud , that they may waye more , to the poysonyng of the eaters . If thou be a baker , Bakers . and doest breake the kynges assyse and statute , hurtyng many to benefyt thy self . Pastor● . If thou be a Persone hauing cure of soull , and yet doest nothyng therfore , but fede thyne owne body , and lyue idely , and doest not only not preache thy self , but also when other preache to thy paryshioners thou defacest them behind their backes , and doest discredite them , asmuch as lieth in thee , as I knowe one was defaced not long ago , whiche preached holsome and fruitfull , doctrine euen in this place . If I saye thou be such a one , presume not to come to Christes banket , lest in his steade Sathan enter in to thee , as he did into Iudas , & y● be expelled into vtter darknes . Presume not to come without thy wedding garment , without a renewed hart , in malice and out of charitie , in synne & iniquitie . Be afraid if thou be an extorcioner , an oppressor of others for thyne own commoditie , if thou be a flatterer , a pyke thanke , a tale bearer , a spy , or an instrument vnto oppression and iniquitie , if thou be a sower of debate , strife and variaunce , if thou be a sclaunderer , that is an yl speaker of goodmen . For it is lawfull to say , that an euill man is an euill man , and that an oppressor is an oppressor , if thou hast admonished hym , and he not amend , Who is a sclaunderer . this is no sclaunder . Yea I say vnto you , that it is flattery , it is greuous sinne to speake well of such an euil man , for it is sinne to lye on the deuil according to the common sayinge . Flattery . Esay . 5 Wo worth them sayth the Prophet Esay , that call euill good , and good euil , which maketh darkenes light , and light darkenes , that maketh sower sweet , and sweet sower , wo be vnto them . We must blesse euill men , that is pray for their amendement and reformation , so Christes commaundement is to be taken , whiche he gaue his disciples . Math. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blesse them that curse you ▪ that is , pray for them , for they corrupt the text which turne it speake wel of them , onles they expound well speaking to be praier to God for their conuersion . We may not speake well of them whiche be notable euel , for we may not ly , we may not flatter , lest that curse of the Prophet fall vpon vs , which saith , wo be to you ▪ that call euil , good &c. Therfore let vs say the truth of such euil men that shame and report may cause them to amend , and that other may be afrayd to commit the same faultes , and to follow their vngracious example . If we praise euil men , besydes that we ly , we encourage other to folow them , we imbolden them to go forward in wickednes , and to reioyse in synne , we do breake Gods commaundement , which saith : Non dices falsum testimonium , Exod. 20 Deut. 5 thou shalt be no false witnes . But of this in aniwyse beware , that thou do not report euil of those , which be Godly . For as the other is flattery , and lying , so this is sclaunder , and railing , and against the aforesaid precept , and the Prophet also crieth wo vnto such , that call good euill , Esay . ● and lyght darkenes , and sweet sower . Before thou comest to Gods ●ord , examyn & try thy self whether thou be gilty of any of these thinges afore rehersed , of oppression , of flattery , of malice , of flaunder , of lieng , of enuy , of batemaking . Folow the councell of S. Paul , iudge thy self , that thou be not iudged of the Lord . And as housholders and maisters of colleges do cal their stewardes & bowsers to an accompt and audit , ● Cor. 11 to know what they haue receiued , and what they haue expended , and laid forth for euery thing , what is not receiued , and what remayneth still in their handes , so do thou , make thi self a iudge ouer thine own conscience , call thy soul to giue an accompt of al his thoughtes , call thine eies to a reconing for all their wanton and vnchast lokes , examyn thine eares , whether they haue bene corrupted with flattery , with detraxion , or with euyll counsell , call thy handes to accounpt for couetously takyng that which was not thyne , aske accoumpt and a reconyng of thy tongue , what othes , what slaunders , what brags what baudry , what euill councell , what heresy , and what pestiferous doctrine he hath sowed and vttered . For if thou do not proue and examyn thy selfe according to Pauls counsell , but come with a defyled conscience to Gods bord , thou doest not eate Christes body , whiche is the bread of life , and is receiued only vnto health and saluation , but thou doest eate Panem mortis , the bread of death , the bread of iudgement , the bread of dampnation , and art gylty , as Paul sayth : of the body and bloud of Christ , 1 Cor. 1● because thou doest abuse , defyle , and despise the Sacrament therof . But to returne to the text , S. Mathewe wryteth that our Sauiour Christ gaue thankes , and that after thankes rendred he brake bread and distributed it to his Disciples .

Where as Mathew , and Luke saye , that He gaue thankes , Luk. 22 Mark . 14. Marke hath these wordes : He toke bread and blessed and brake it .

Here we say that to blesse is to geue thankes to God for all his innumerable benefites , To blesse is not to make a Crosse. and namely for our redemption through Christ . No saith the Papist to blesse is to make a signe of the Crosse on the Sacrament . And to defende this interpretation they alledge . S. Pauls authoritie , who saith : is not the cup of blessing , whiche we blesse , partaking of the bloud of Christ ? 1 Cor. 10 I aunswer . The Greke worde in these two textes which they alledge for their crossing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which worde cannot signifie to crosse . For wher as Paul termeth it the cup of blessing , which we blesse , the greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And for the englishe he blessed and brake the bread , Marke saith in the greke tongue , Mark . 14. in which he wrote his Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which word I saye can not signifie to make a signe of the crosse . For the Grekes neuer vsed it in such signification , and the Orientall and Greke churche neuer toke it so , nether do we read , that the Greke church vsed euer any such gesture vpon the sacrament . Then what is the meaning of these words he blessed and brake the bread . You shall vnderstande , that to blesse is a word of many significations , and many tymes vsed in the scriptures , and yet throghout the whole Bible it doth neuer signifie to make a signe of the crosse . I do not mean , nor affirme that it is euill , to make a crosse on thy forehead , but to teach that Christ crossed the sacrament , and to defend crossing to be a necessary ceremony to be vsed at the distribution of Christes supper , this is papistical leuen , supersticious doctrine , & to make the scriptures a nose of wax , a tenes baull , and to wrest them to euery purpose . To blesse here is to giue thankes to God the father for his merciful beholding of our misery , for pardoning Adams disobedience , and for sending his sonne to be borne of a woman , to grind and breake in sonder the Serpentes head , that is to destroy the power of the deuill through death , thorow his crosse , and by theffusion and shedding of his bloud . And the cup of blessing , of which Paul speaketh , is asmuch to say , as the cup of thankesgeuing . For he expoundeth it euen so in the next Chapter himself . And where as Marke saith that Christ blessed , Mathew and Luke say , expounding on another , that he gaue thankes . For this vse , entent , and purpose this sacrament was chiefly , and principally ordayned , that we should not forget the great clemency and special fauor of the eternal God for the death and passion of Christ our Lord , but reserue this his benefit , in continuall memory . And therfore many of the elder Fathers doe name this holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a renderyng of prayse and a thankesgeuyng . It foloweth in the text how after that Christ had geuen thankes , That he brake the bread and gaue it to his Disciples and bad them take and eate it , and he toke the Cup lykewyse and gaue it them saying : Drinke of it euery one .

Or as Luke saith , he toke the cup , and sayd : Accipite and diuidite inter vos , take this and deuide it among you . Christ our maister doeth not receiue this holy Sacrament alone , Christ ordeineth here a communion , not a priuate masse . Actu . 2 but with his Disciples , nether do we reade in all the newe Testament , that euer any receiued it priuatly , or seuerally from others . The Actes of the Apostles testifie that they which beleued resorted together oftentymes to celebrate this Sacrament . But they doe not speake of any priuate receit : for Christ ordayneth here no priuat Masse , but a Communion . Let vs folowe hys example , and celebrate Christes supper , not as our forefathers haue done many yeares and of long tyme , but as Christ , who is before all tyme and all yeares ▪ did celebrate it first , and as his Disciples did vse it in the primatiue & Apostolike church . You will say there hath bene a custome contrary many yeares , An obiect . and I haue heard some say , that when the deuotion of the layte and temporalte waxed cold , that the Apostles and their successors gaue liberte to ministers to receiue it alone . I aunswere , this custome begon but of late dayes , Thanswe● and not many yeares agone . For as Cronicles do make plain and euident relation , Gregory surnamed the great the first Bishop of Rome , Gregorius magnus . of that name , was the first founder of priuat Masses , who was Anno dom. 595 almost for the space of six hundred yeres there was no priuat receit . Moreouer this is most certayne , and true , that the Orientall church neuer vnto this day did allow or vse priuate masses , The East churche . as app●reth plainly of the name , which thei giue to this sacrament . For they cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a communion , or a comming and assemble together of many in one place . And for an euident profe of this , you shal vnderstand that Plinius , he that was Profos Bithiniae , Plinius . that is gouernour & captain of Bithinia , In the time of the wise Emperor Traianus , this Pliny I say in a certen Epistle , which he writeth to the forsayd Emperour , De ritu christianorum , of the rights and fashions of the christians , is a witnes hereof , that the Grekes in his time had a communion , and no priuat masses . And other learned writers do credibly report , that certain churches of the Venetians within this .xxx. yeares , and lesse did not celebrate the Lordes supper alone , The Uenetians . or any man priuatly by himselfe . And it may wel be , that they do so stil at this day : of these it is euident that priuat masses be not of so auncient , and long continuaunce , or so vniuersally receiued , as the papistes do face and bragge the matter after their accustomed sort . But you wil go further with me & say : If the laite will receiue , An obiect . they may , for they were neuer restrained , but if they will not , thinking themselues vnworthy to receiue it often themselues , why may not the priest receiue it alone for them . We may pray one for another , Th answer so we ar exhorted to do , but no man may receiue the sacrament for others , but for himself only . That which thou receiuest , thou receiuest by thine own faith , and for spiritual fode to thyne own soul , and not to others . For it is written , iustus ex fide sua viuet , the rightuous man shall liue by faith , Abac. ● Rom. 1 Hebr. 10 by his own faith , and not by an other mans faith , nor by anothers receit . And as no man hath norishment or sustenaunce , of the meat which another doth eat , so this spiritual fode doth profit only such , as take and eat it themselues , according to Christes precept , they be not edified , nor refresshed with an other mans spirite , with an other mans faith , or receit , no more then they be regenerat & renewed with the baptime of others . 1 Cor. 1● For if it be true that Paul saith : Qui enim manducat & bibit indigne , iudicium sibi manducat et bibit , that is he that eateth and drinketh vnworthely , eateth and drinketh to his own condemnation , & not to any other mans condemnation , Ergo he that eateth and drinketh worthely , eateth but to his own health and saluation , and not to the health and profit of others . The benefit , the fruit , and the whole commodite of this sacrament dependeth vpon the promises which Christ hath annexed to it , whiche promises be pronounced only to those , that come to his supper themselues , as these promisses . Whosoeuer eateth my flesh , Iohn . ● and drinketh my bloud , hath eternal life , I wyl raise him vp ( saith Christ ) at the last day , and he dwelleth in God , and God in him : these promisses I say be not made to thee , onles thou come to Gods table thyself , another mans receit doth nothing profit , or edify thee . Therfore Paul vnto the Corinthians , after that he restraineth them from making any banket or refection before this supper , ● Cor. 11 afterward speaking of this Sacrament , he commaundeth boeth priestes and others , not to receiue one for another , but one to tary for another , saying : Alius alium expectate , cum conuenitis ad manducandum : Tary sayth Paul one for another , when ye come together to eate . He speaketh these wordes of Christes supper , for he forbiddeth the Corinthians in the same Chapter , to eate any other meat in the house of prayer , then bread and wyne in commemoration of the death of Christ . Ambrose a learned and holy father of Christes church , S. Ambr. doeth so construe and take this text disalowyng and reprouing al priuat receit , and also Theophilact . Theophil . For Ambrose saith vpon this text : Ab inuicem expectandum est , vt multorum oblatio simul celebretur & vt omnibus ministretur . That is to say : we must tary for others , that many may offer vp thankes and prayses , and that all the congregation may receyue . Thankes be vnto God , that we haue Christes supper in that fashion and maner , which he him selfe obserued , yet because all men be not perswaded , and some doe murmur and grudge at this Godly reformation , and of a stubbornes absent them selues from the holy communion , and would flye backe into Egipt agayn to heare Masses , as they were wont to do , I thought it necessary to touche this matter to reforme their iudgementes , if they wyl be reclaymed .