A
Sermon
preached
by
Edward
Bulkley
Doctor
of
Diuinitie
at
Bletsoe
the
30.
day
of
Ianuarie
1585.
vpon
the
doctrine
of
the
Sacrament
of
the
body
and
blood
of
Iesus
Christ
.
Matth.
26.26
.
As
they
did
eate
,
Iesus
tooke
breade
,
and
when
he
had
blessed
,
he
brake
it
,
and
gaue
it
to
his
disciples
,
and
said
:
take
ye
,
eate
ye
,
This
is
my
body
.
Also
he
tooke
the
cuppe
,
and
when
he
had
giuen
thanks
,
he
gaue
to
them
,
saying
,
drinke
ye
all
of
this
,
for
this
is
my
blood
of
the
new
Testament
,
which
is
shed
for
many
for
the
forgiuenes
of
sinnes
.
I
say
vnto
you
that
I
will
not
drinke
henceforth
of
this
fruite
of
the
vine
vntill
that
day
,
when
I
shall
drinke
it
new
with
you
in
my
Fathers
kingdome
.
And
when
they
had
song
a
psalme
,
they
went
out
into
the
mount
of
Oliues
.
WHen
the
time
did
nowe
drawe
neare
,
Ephes.
5.2
.
that
our
Sauiour
Christ
was
to
offer
that
sweete
smelling
sacrifice
and
oblation
of
himselfe
vpon
the
Altar
of
the
crosse
for
our
redemption
&
reconciliation
:
it
seemed
good
to
his
heauenly
wisedome
to
ordaine
this
Sacrament
to
be
a
perpetuall
memoriall
,
remembrance
and
pledge
vnto
vs
of
his
death
and
passion
vntill
his
comming
againe
.
1.
Cor.
11.25.26
.
And
because
the
law
did
require
the
Paschal
lambe
at
that
time
to
be
eaten
,
he
comming
not
to
breake
,
but
to
fulfill
the
lawe
,
that
he
might
discharge
all
our
breaking
of
the
law
,
Matth.
5.17
.
did
first
with
his
disciples
according
to
the
law
eat
the
passouer
,
and
so
did
put
an
end
vnto
the
same
,
and
then
did
institute
this
his
supper
to
succeed
in
his
Church
for
euer
in
the
place
thereof
.
That
as
he
had
ordayned
baptisme
to
succéed
in
the
roome
of
Circumcision
,
so
he
would
haue
this
Sacrament
to
succeed
in
the
place
of
the
Pascall
Lambe
:
and
as
they
had
béene
Sacraments
and
seales
of
the
olde
Testament
before
his
comming
in
the
flesh
:
so
these
might
be
after
his
comming
sacraments
and
seales
of
the
new
Testament
and
couenant
whereof
we
reade
Hieremie
.
31.31
.
and
Hebrewes
8.8
.
Therefore
the
Euangelist
in
the
first
words
of
my
text
saith
,
As
they
did
eat
,
Meaning
that
when
they
had
eaten
the
Paschall
Lambe
,
then
they
did
receiue
and
eate
this
his
holie
supper
.
Whereupon
I
may
gather
this
,
that
it
is
not
so
vnlawfull
(
as
some
thinke
)
after
the
tasting
and
eating
of
some
thing
,
to
eate
this
blessed
Sacrament
.
The
which
I
speake
not
for
that
I
would
haue
men
eate
and
drinke
and
fill
their
bellies
,
before
they
come
to
this
holy
supper
,
which
with
al
reuerence
and
sobrietie
ought
in
Gods
feare
to
be
receiued
:
but
to
take
away
the
superstition
of
some
,
who
think
that
if
they
(
being
in
neuer
such
infirmitie
and
weaknes
)
do
tast
neuer
so
little
,
they
be
thereby
vnméete
and
vnworthy
to
receiue
this
holy
mysterie
,
and
thereupon
abstaine
from
it
.
But
if
we
did
iudge
rightly
,
we
should
think
,
that
not
the
receiuing
into
vs
of
a
little
of
Gods
creatures
soberly
with
thankesgiuing
,
&
that
vpon
infirmitie
,
doth
make
vs
vnméete
communicants
:
but
those
things
that
come
out
of
vs
,
euen
out
of
our
hearts
,
as
euill
thoughts
,
murders
,
Mat●h.
15.15
.
adulteries
,
formeations
,
theftes
,
false
testimonies
,
slaunders
are
the
things
that
defile
vs
,
and
make
vs
more
loathsome
vnto
Gods
maiestie
,
than
any
leprosie
vnto
men
.
These
thinges
make
vs
vnméete
gestes
for
such
a
celestiall
banket
,
and
vnworthy
receiuers
of
this
blessed
Sacrament
of
Christs
body
and
blood
.
Well
saith
Chrisostome
:
Non
enim
comedisse
confusionem
nobis
affert
,
In
Genes.
hom.
10.
sed
mali
quippiam
egisse
.
i.
Not
to
eate
,
but
to
commit
any
wickednesse
bringeth
shame
vnto
vs
.
Therefore
I
exhort
you
to
abstaine
from
these
and
all
other
such
filthie
sinnes
,
and
to
come
with
cleare
consciences
and
good
hearts
to
this
holy
table
.
And
as
touching
meats
,
I
wish
men
to
refraine
from
them
,
when
they
come
to
communicate
on
this
sacrament
,
vnlesse
it
be
for
some
great
infirmitie
&
necessitie
&c.
Now
it
followeth
.
Iesus
tooke
bread
&c.
Here
the
Euangelist
sheweth
two
causes
of
this
sacrament
,
the
efficient
&
material
cause
.
The
efficient
cause
is
Iesus
Christ
the
sonne
of
God
,
Iohn
1.29
.
who
is
the
lambe
of
God
that
taketh
away
the
sins
of
the
worlde
,
who
hath
made
peace
betweene
God
and
vs
by
the
blood
of
his
Crosse
,
Collos.
1.20
.
&
hath
reconciled
vs
in
the
bodie
of
his
flesh
through
death
,
1.
pet.
1.18
.
who
hath
redéemed
vs
from
our
vaine
conuersation
receiued
by
the
traditions
of
our
fathers
,
neither
with
gold
nor
siluer
,
but
with
his
owne
precious
blood
,
who
hath
loued
vs
,
hath
washed
away
our
sinnes
in
his
blood
,
Apocal.
1.
●
.
&
made
vs
kings
and
priests
vnto
his
father
,
euen
this
Iesus
our
only
Sauiour
&
redeemer
,
hath
ordained
this
holy
sacrament
for
vs
&
left
it
vnto
vs
,
in
remembrance
of
his
death
,
&
for
a
gage
of
our
saluation
purchased
thereby
.
Wherefore
if
Iesus
Christ
and
our
saluation
procured
by
him
,
be
deare
and
pretious
vnto
vs
:
then
also
this
sacrament
,
which
he
hath
deliuered
vnto
vs
,
and
instituted
for
vs
,
to
confirme
our
faith
in
him
,
ought
to
be
deare
and
precious
vnto
vs
.
Therefore
we
should
be
very
carefull
,
that
neither
negligently
we
absent
our selues
from
it
,
nor
vnreuerently
come
vnto
it
,
nor
that
we
make
not
smal
account
of
it
:
for
if
we
vse
to
make
great
account
euen
of
small
things
,
which
our
deare
friends
leaue
vs
at
the
houre
of
their
death
,
in
remembrance
of
them
:
How
much
more
account
ought
we
to
make
of
this
sacrament
,
how
small
soeuer
it
séeme
to
the
outward
eye
of
flesh
&
blood
,
séeing
that
our
deare
redéemer
Iesus
Christ
,
euen
as
it
were
at
the
houre
of
his
death
bequethed
and
committed
it
vnto
vs
,
and
hath
left
to
be
a
necessary
foode
vnto
our
soules
,
that
thereby
we
may
dayly
more
and
more
grow
vp
in
him
.
But
hereof
I
shall
haue
occasion
hereafter
further
for
to
speake
,
when
I
shal
intreat
of
our
dew
preparation
in
comming
to
receiue
this
holy
Sacrament
.
The
second
cause
touched
in
these
words
which
is
the
materiall
:
is
bread
,
and
wine
,
as
after
followeth
,
which
be
the
outward
matter
and
elements
of
this
sacrament
,
and
be
holy
signes
of
Christs
blessed
body
offred
,
and
of
his
pretious
bloodshed
for
vs
.
And
here
that
we
may
the
better
know
the
true
nature
and
vse
of
sacraments
,
we
are
to
vnderstand
that
God
in
offering
to
vs
our
saluation
purchased
by
Iesus
Christ
,
vseth
two
things
,
the
one
is
his
words
:
wherein
be
contained
his
swéete
and
pretious
promises
of
mercie
grounded
&
founded
vpon
Iesus
Christ
:
the
other
is
externall
signes
which
wée
call
sacraments
,
&
be
added
to
the
word
,
for
seales
to
seale
&
to
confirme
vnto
our
consciences
the
promises
of
the
word
,
&
euen
to
set
that
before
our
eyes
which
the
promises
of
gods
word
do
sound
into
our
eares
:
for
we
are
to
marke
this
,
that
both
the
promises
of
the
word
,
and
also
the
sacraments
lead
vs
to
one selfe
same
thing
,
that
is
to
Iesus
Christ
,
in
him
only
to
séeke
our
saluation
.
for
as
the
word
doth
this
as
appeareth
by
those
places
before
alledged
out
of
Iohn
,
1.29
.
Col.
1.20
.
1.
Pet.
1.18
.
Apocal.
1.5
.
and
infinite
such
other
:
euen
so
do
the
sacraments
lead
vs
as
it
were
by
the
hand
vnto
the
same
,
&
liuely
set
the
same
before
our
eyes
.
As
for
example
:
baptisme
doth
teach
vs
to
the
eye
,
that
euen
as
water
washeth
away
the
vncleanesse
of
our
bodies
:
so
Christs
pretious
blood
which
hee
shed
for
vs
cleanseth
vs
from
the
filthines
and
giltines
of
our
sins
.
And
this
sacrament
of
Christs
supper
teacheth
and
assureth
vs
,
that
euen
as
bread
and
wine
féede
,
nourish
,
strengthen
&
comfort
mans
hart
:
so
also
Christ
Iesus
who
offred
his
body
and
shed
his
blood
once
for
al
&
euen
for
vs
,
féedeth
,
nourisheth
,
strengthneth
,
&
comforteth
our
féeble
sinful
soules
vnto
eternal
life
.
And
these
two
things
,
his
word
,
&
outward
sacraments
,
God
hath
from
the
beginning
vsed
,
therby
to
offer
our
saluation
to
vs
,
&
to
assure
vs
of
his
fauour
.
When
God
had
created
Adam
&
Eue
,
and
placed
them
in
Paradise
,
he
did
not
onely
by
word
teach
and
admonish
them
to
serue
and
honour
him
their
creator
,
but
also
he
did
set
the
trée
of
life
in
Paradise
,
which
should
set
before
their
eyes
,
&
effectually
teach
them
to
imploy
that
life
which
they
had
receiued
of
God
to
Gods
glorie
.
When
God
had
brought
that
fearefull
floud
vpon
the
world
,
for
the
horrible
corruption
&
wickednesse
thereof
,
and
did
in
mercie
determine
neuer
in
like
manner
to
destroy
it
so
againe
,
Gen.
9.11
.
he
did
not
onely
assure
vs
therof
by
his
word
and
promise
:
but
also
the
more
to
confirme
it
vnto
vs
,
did
set
his
bow
in
the
clouds
,
that
as
often
as
we
behold
the
same
,
we
should
be
assured
of
the
performance
of
gods
promise
,
as
euen
to
this
day
appeareth
.
When
it
pleased
God
to
accept
Abraham
and
his
séede
to
mercy
,
he
did
not
onely
signifie
the
same
to
Abraham
by
making
his
couenant
with
him
,
Gen.
●7
.
that
he
would
be
his
God
,
and
the
God
of
his
séed
,
and
that
in
his
séed
al
nations
of
the
earth
should
be
blessed
:
but
also
he
gaue
vnto
him
the
sacrament
of
Circumcision
,
to
be
a
seale
of
this
his
couenant
,
to
assure
them
that
by
that
blessed
séed
Iesus
Christ
,
he
would
circumcise
the
foreskinne
of
their
hearts
,
and
cut
away
all
their
vncleanenes
.
And
when
God
as
it
were
renewed
this
couenant
to
the
Israelites
when
he
brought
them
out
of
Egypt
,
he
did
not
onely
giue
his
Law
vnto
them
,
wherein
his
couenant
was
conteyned
:
but
also
ordeyned
the
passeouer
,
and
many
other
sacrifices
to
confirme
the
same
vnto
them
,
in
being
holy
figures
and
signes
of
Iesus
Christ
to
come
,
vpon
whom
the
couenant
was
grounded
.
Euen
so
to
confirme
the
new
testament
and
couenant
made
with
vs
,
wherof
I
made
mention
before
:
Hierom.
3●
.
31
.
Heb.
8.8
.
(
which
is
the
same
in
substance
with
the
olde
:
but
called
new
,
because
it
is
renewed
vnto
vs
in
Iesus
Christ
reueiled
,
&
adorned
with
greater
graces
of
Gods
spirit
)
Christ
hath
ordeined
sacraments
in
number
(
as
S.
Augustine
affirmeth
)
fewest
,
August
.
Epist.
ad
Ianuar.
118.
in
obseruation
easiest
,
in
signification
most
excellent
,
that
is
,
Baptisme
&
his
holy
Supper
.
And
therefore
our
Sauiour
Christ
speaking
of
the
cuppe
(
as
S.
Luke
and
S.
Paul
report
his
words
)
saith
.
1.
Cor.
11.25
.
This
cup
is
the
new
testament
in
my
blood
,
that
is
to
say
a
sacrament
and
seale
of
the
new
testament
and
couenant
of
God
confirmed
vnto
vs
in
his
blood
.
And
this
manner
of
teaching
and
delyuering
of
things
by
these
two
kinds
of
things
,
words
obiected
to
the
eares
,
and
outward
signes
to
the
eyes
,
it
séemeth
that
we
by
the
instinct
of
nature
,
or
rather
of
God
,
haue
in
like
sort
receiued
.
for
in
conueighing
of
things
from
one
to
an
other
we
obserue
the
same
order
.
As
if
a
man
make
conueiance
of
lands
or
goods
,
he
doth
it
by
words
and
externall
signes
.
If
it
be
by
words
committed
to
writing
for
continuance
,
we
vse
to
those
writings
wherein
be
contained
graunts
&
couenants
to
put
seales
,
which
serue
for
the
further
ratifying
&
confirming
of
them
.
If
a
man
take
possession
of
a
peece
of
ground
,
he
doth
it
not
only
by
vttering
certaine
words
,
but
for
further
confirmation
thereof
,
he
diggeth
vp
,
and
taketh
a
clod
or
péece
of
earth
in
his
hand
.
If
a
man
make
a
promise
to
do
this
or
that
,
he
doth
it
not
onely
by
words
and
spéech
,
but
for
ratifying
thereof
giueth
his
hand
.
When
a
King
or
Quéene
take
vpon
them
the
gouernement
of
a
kingdome
,
they
do
it
not
onely
by
certaine
words
,
but
also
they
haue
a
crowne
set
vpon
their
head
and
a
septer
put
in
their
hand
,
which
be
outward
signes
and
tokens
of
that
dignitie
&
dominion
which
they
receiue
.
And
thus
commonly
wée
deale
in
all
other
matters
.
Whereby
we
sée
and
plainely
perceiue
,
that
our
gratious
God
,
hauing
in
mercy
respect
to
our
infirmitie
,
&
as
it
were
humbling
himself
to
our
capacity
,
doth
vse
the
like
meanes
in
offring
to
vs
our
saluation
in
Iesus
Christ
,
that
we
vse
in
these
earthly
matters
and
affaires
,
that
is
to
wit
,
his
word
wherin
be
contained
his
swéet
promises
of
mercy
,
2.
Cor.
6.16
.
that
he
will
be
our
God
,
and
we
his
people
,
that
he
will
bée
mercifull
to
our
iniquities
,
Heb.
8
●0
▪
12.
&
neuer
remember
our
sins
any
more
:
&
sacraments
which
being
outward
signes
&
elements
he
doth
annex
vnto
his
word
,
to
seale
those
promises
&
the
more
effectuallie
to
confirme
them
vnto
our
consciences
.
Hereby
as
I
said
we
may
learn
the
true
nature
and
vse
of
Sacraments
,
which
is
to
seale
&
confirme
gods
promises
vnto
vs
,
thereby
to
strengthen
our
faith
in
them
,
and
to
be
gages
and
pledges
to
vs
of
our
saluation
in
Christ
Iesus
.
For
this
cause
it
is
said
that
Iesus
tooke
bread
.
It
now
followeth
:
And
when
he
had
blessed
&c.
The
papists
by
blessing
vnderstand
consecrating
,
and
by
consecration
they
meane
a
conuerting
by
the
speaking
of
certeine
wordes
,
of
one
thing
into
another
.
But
this
is
not
true
consecration
,
but
rather
a
magicall
incantation
.
neyther
can
they
shewe
any
good
Latine
writer
,
that
euer
vsed
this
Latine
word
Consecrare
,
in
such
sense
:
but
it
signifieth
to
dedicate
a
thing
to
a
holy
vse
.
And
so
we
do
consecrate
the
sacrament
,
when
by
preaching
gods
word
,
rehearsing
the
institution
of
Iesus
Christ
,
and
calling
vpon
God
by
prayer
,
we
do
take
the
bread
&
wine
from
a
common
vse
,
to
be
a
sacrament
of
Christs
bodie
and
blood
giuen
for
vs
,
to
be
a
seale
of
Gods
promises
,
and
a
pledge
of
our
saluation
in
Christ
Iesus
.
This
is
our
consecration
which
is
true
consecration
:
as
for
their
secreat
whispering
of
certain
words
to
turne
one
thing
into
another
,
we
will
none
of
it
,
we
are
content
they
vse
it
,
which
is
more
méete
for
wicked
coniurers
,
then
godly
Christians
:
But
in
this
place
by
blessing
is
ment
nothing
els
but
thanksgiuing
,
as
most
plainelie
appeareth
in
the
next
verse
:
for
wheras
it
is
said
that
Christ
taking
the
bread
did
blesse
,
in
the
verse
following
it
is
said
that
he
taking
the
cuppe
gaue
thankes
.
And
whereas
S.
Matthew
&
S.
Marke
say
,
that
he
taking
the
bread
blessed
:
Matth.
26
.
2●
.
Mark
.
12.22
.
Luk.
22.19
.
1.
Cor.
11.24
.
S.
Luke
and
S.
Paul
say
that
he
gaue
thanks
.
Wherby
it
most
plainly
appeareth
that
blessing
and
thanksgiuing
is
al
one
:
the
which
also
is
euident
by
that
saying
of
S.
Paul
,
1.
Cor.
14.16
.
when
thou
blessest
in
the
spirit
,
how
shall
he
that
occupieth
the
roome
of
the
vnlearned
,
say
Amen
at
thy
giuing
of
thanks
,
séeing
he
knoweth
not
what
thou
saiest
?
heere
it
is
most
plaine
,
that
which
S.
Paul
in
the
former
part
calleth
blessing
,
in
the
latter
he
calleth
thansgiuing
.
So
that
our
sauiour
Christ
,
when
he
blessed
,
gaue
thanks
to
his
heauenly
father
.
And
as
our
Sauiour
did
neuer
tast
any
of
Gods
creatures
,
but
always
(
as
the
Gospel
sheweth
)
he
gaue
thanks
to
God
his
father
,
to
teach
vs
that
we
should
walke
in
his
steps
,
and
whensoeuer
we
receiue
or
inioy
any
of
Gods
benefites
,
alwaies
to
giue
God
thanks
for
them
,
from
whose
hand
&
gratious
goodnes
we
do
receiue
them
:
so
here
at
this
time
no
doubt
but
our
sauiour
Christ
had
a
further
respect
,
&
giueth
thanks
to
his
father
,
for
his
great
&
infinite
mercy
to
mankind
,
&
for
that
great
&
wonderful
work
of
our
redemption
which
he
was
then
ready
to
accomplish
.
Whereby
we
haue
in
like
manner
to
learne
,
that
as
we
ought
to
giue
God
most
hearty
thankes
for
all
good
giftes
which
he
giueth
vs
,
&
al
benefits
that
he
bestoweth
vpon
vs
:
so
when
we
come
to
this
holy
Supper
of
Iesus
Christ
,
wée
ought
to
consider
on
the
one
side
our
owne
mysery
by
sinne
,
how
that
we
be
of
our selues
children
of
wrath
,
enimies
of
gods
grace
,
vnprofitable
seruants
,
yea
&
prodigall
children
,
which
are
not
worthie
to
be
called
or
counted
Gods
children
:
&
on
the
other
side
gods
great
and
infinite
mercy
,
who
spared
not
his
owne
deare
sonne
but
gaue
him
for
vs
to
redéeme
vs
and
reconcile
vs
to
his
mercy
,
and
to
be
a
spiritual
foode
to
norish
vs
to
eternall
life
.
Of
these
inestimable
mercies
wée
ought
most
specially
when
we
come
to
this
holy
table
to
bée
mindfull
and
to
giue
God
most
harty
thanks
for
them
.
Not
onely
in
sounding
forth
the
praises
of
God
with
our
tongues
,
but
also
in
indeuoring
carefully
to
yéeld
holy
obedience
to
God
in
our
liues
.
And
for
this
cause
the
godly
fathers
called
this
sacrament
Eucharistia
which
doth
signifie
thanks
giuing
,
for
that
it
being
a
pledge
of
our
redemption
&
saluation
by
Iesus
Christ
,
we
should
when
we
receiue
it
,
giue
thanks
vnto
god
for
the
same
.
The
which
I
beséech
you
as
at
all
times
,
so
specially
when
yée
come
to
this
holy
mistery
diligently
for
to
do
,
Xenoph.
lib.
1
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
old
Persians
condemned
no
sin
more
greatly
,
nor
punished
none
more
seuerely
,
then
vnthankfulnes
.
If
therefore
we
be
not
sincerely
thankful
to
God
for
his
great
mercies
powred
vpon
vs
by
Iesus
Christ
,
we
shal
not
escape
his
fearefull
and
terrible
plagues
.
It
followeth
.
He
brake
it
,
and
gaue
it
to
his
disciples
&c.
The
breaking
of
the
bread
doth
set
forth
vnto
vs
the
breaking
of
Christs
body
,
&
the
powring
of
the
wine
the
shedding
of
his
blood
vpon
the
crosse
for
vs
,
for
this
sacrament
is
as
it
were
a
glasse
for
vs
to
beholde
Christ
crucified
in
,
&
hereunto
we
must
apply
all
the
holy
actions
vsed
in
the
administration
thereof
.
So
the
giuing
of
the
bread
and
wine
representeth
vnto
vs
the
giuing
of
Iesus
Christ
for
vs
,
once
vpon
the
crosse
for
our
redemption
,
and
dayly
to
be
a
spiritual
food
to
nourish
vs
to
eternall
life
.
The
receiuing
also
of
the
bread
and
wine
into
our
bodies
doth
signifie
&
shew
vnto
vs
our
inward
receiuing
of
Iesus
Christ
into
our
hearts
by
faith
,
Ephes.
3.17
.
by
the
which
he
dwelleth
in
vs
as
the
Apostle
saith
,
&
we
be
made
flesh
of
his
flesh
,
5.30
.
and
bone
of
his
bones
.
Moreouer
Christ
did
breake
the
bread
,
not
to
eat
it
all
himselfe
as
masse
priests
do
,
Durand
lib.
4.
cap.
53.
nor
to
offer
one
part
for
the
soules
in
heauen
an
other
for
them
that
be
aliue
,
and
the
third
for
the
soules
in
purgatory
as
it
is
also
their
vse
,
but
to
distribute
it
to
his
disciples
,
that
they
might
take
and
eate
it
.
And
therefore
my
text
saith
,
he
brake
it
and
gaue
it
to
his
disciples
saying
take
ye
,
eate
ye
,
this
is
my
body
.
Wherein
we
are
to
note
that
he
saith
not
,
looke
vpon
it
,
knéele
and
knock
vnto
it
,
and
worship
it
,
but
he
saith
,
Take
ye
,
eat
ye
,
promising
then
it
shal
be
his
body
vnto
them
:
so
that
here
is
a
commaundement
,
and
also
a
promise
.
The
commaundement
in
these
words
:
take
ye
,
eate
ye
:
the
promise
in
these
,
This
is
my
bodie
,
wherefore
if
we
looke
to
be
partakers
of
the
promise
,
we
must
yeeld
obedience
to
the
commandement
,
the
which
if
we
refuse
to
doe
,
we
cannot
looke
to
be
partakers
of
the
promise
.
As
for
example
,
God
saith
,
psal.
50.15
.
call
vpon
me
in
the
day
of
thy
trouble
,
and
I
will
deliuer
thée
:
if
we
obey
the
commaundement
,
and
call
vpon
God
in
the
time
of
our
trouble
,
we
may
be
assured
of
the
performance
of
the
promise
that
God
will
deliuer
vs
,
then
and
in
that
sort
,
as
he
knoweth
to
be
best
for
vs
,
for
our
God
is
not
more
liberall
in
promising
,
then
he
is
most
faithfull
in
performing
.
But
if
we
doe
not
in
our
trouble
call
vpon
God
,
we
cannot
looke
that
he
should
deliuer
vs
.
Euen
so
here
if
we
obey
not
Christes
commaundement
,
and
do
not
take
and
eate
it
,
but
looke
,
knéele
&
adore
it
,
we
cannot
looke
that
it
shal
be
Christs
body
vnto
vs
:
for
it
is
not
further
a
sacrament
to
vs
,
then
we
according
to
our
sauiours
institution
do
take
and
eate
it
.
No
saith
B.
Boner
?
I
wil
easily
confute
that
:
In
M.
Philpots
examinations
.
is
not
a
capon
a
capon
vnlesse
I
eat
it
?
euen
so
saith
he
,
it
is
a
sacrament
and
Christs
bodie
although
we
doe
not
receiue
it
.
I
answere
that
B.
Boner
had
as
it
appeared
by
his
fat
face
,
greasie
belly
,
&
by
his
foolish
reasoning
better
skil
in
a
fat
capon
,
then
in
the
doctrine
of
diuinity
,
and
namely
of
this
sacrament
:
for
a
capon
being
a
natural
thing
,
is
a
capon
,
as
bread
is
bread
and
wine
is
wine
although
they
be
not
receiued
:
but
a
sacrament
being
a
thing
not
of
nature
,
but
by
grace
,
is
not
further
a
sacrament
,
then
it
is
ioyned
to
Gods
promise
and
institution
,
&
applied
to
that
vse
whereunto
it
was
ordayned
.
The
water
which
flowed
in
the
wildernes
out
of
the
rocke
was
a
sacrament
of
Iesus
Christ
to
the
Israelits
which
drank
of
it
,
1.
Cor.
10.4
.
as
Saint
Paul
sheweth
:
but
whereas
not
onely
the
Israelits
,
but
also
their
cattel
did
drink
of
the
same
water
,
was
it
a
sacrament
to
the
cattel
?
No.
If
one
should
take
the
water
wherein
a
child
hath
bene
baptised
,
and
apply
it
to
some
common
prophane
vse
,
is
it
then
a
sacrament
?
No.
It
is
not
a
sacrament
further
then
it
is
ioyned
to
Christs
in●titution
and
one
baptised
in
it
.
Euen
so
the
bread
and
wine
is
no
further
a
Sacrament
,
then
according
to
Christs
institution
and
cammaundement
it
is
taken
&
eaten
.
Therefore
to
the
Papists
in
their
priuate
masses
not
taking
&
eating
it
according
to
Christs
commandement
,
but
gaping
&
knéeling
to
it
,
&
worshipping
it
,
which
he
hath
neuer
commanded
,
Hierem.
7.31
.
neither
euer
came
into
his
heart
as
the
prophet
speaketh
,
it
is
not
Christs
body
,
but
they
commit
most
abhominable
Idolatrie
,
in
giuing
that
worship
to
the
creature
which
is
due
to
Christ
the
Creator
who
is
blessed
for
euer
.
But
further
of
this
their
Idolatrous
adoration
,
I
will
not
now
intreat
:
but
come
to
that
which
followeth
.
This
is
my
body
in
expounding
of
which
words
many
respecting
more
the
outward
sound
of
the
wordes
,
then
considering
the
simple
sense
&
meaning
of
Iesus
Christ
,
haue
bene
fouly
deceiued
,
and
haue
hereof
gathered
sundrie
great
errors
.
And
euen
so
the
verie
Euangelists
do
shew
,
that
diuers
more
regarding
the
externall
sounde
of
Christs
words
,
then
marking
his
meaning
,
haue
bene
greatly
deceiued
.
As
when
our
Sauiour
Christ
warned
his
disciples
to
beware
of
the
leauen
of
the
Pharises
and
Saduces
,
Matth.
16.6
.
his
Disciples
did
thinke
that
he
spake
of
outward
breade
,
whereas
his
meaning
was
to
admonish
them
to
take
heed
of
the
sower
corrupt
doctrine
of
the
Pharises
and
Saduces
.
12.
So
when
our
Sauior
said
vnto
the
Iewes
,
Iohn
.
2.19
.
destroy
this
temple
,
&
in
three
dayes
I
wil
raise
it
vp
againe
,
they
thought
that
Christ
had
spoken
of
the
materiall
temple
of
Ierusalem
,
and
therfore
they
said
,
fortie
and
sixe
yeares
was
this
Temple
a
building
,
and
wilt
thou
reare
it
vp
in
three
dayes
?
But
he
spake
of
the
temple
of
his
bodie
.
In
like
maner
when
our
Sauior
Christ
said
to
Nicodemus
,
Ioh.
3.3
.
except
a
man
be
born
again
he
cannot
see
the
kingdome
of
God
.
Nicodemus
taking
it
grosly
of
the
outward
byrth
,
sayd
:
how
can
a
man
be
born
that
is
olde
?
can
he
enter
into
his
mothers
wombe
againe
,
&
be
borne
?
But
Christ
spake
of
spiritual
regeneration
wrought
by
the
holy
Ghost
.
Many
such
other
examples
might
be
alledged
,
but
I
will
content
my selfe
onely
with
that
one
of
the
Capernaits
,
the
cosen
germans
,
or
rather
deare
brethren
of
our
papists
,
for
whereas
our
sauiour
Christ
said
:
Iohn
.
6.51
.
I
am
the
liuing
bread
,
which
came
downe
from
heauen
:
if
any
man
eate
of
this
bread
he
shall
liue
for
euer
:
and
the
bread
that
I
will
giue
is
my
flesh
,
which
I
will
giue
for
the
life
of
the
world
.
They
grosly
vnderstanding
this
of
the
carnal
&
external
eating
of
Christs
flesh
,
said
,
how
can
this
man
giue
vs
his
flesh
to
eat
?
and
againe
this
is
an
hard
saying
:
who
can
heare
it
?
60.
But
Christ
spake
spiritually
of
the
spirituall
and
not
of
carnall
eating
of
his
flesh
,
&
therefore
he
saith
,
63.
it
is
the
spirite
that
quickeneth
,
the
flesh
profiteth
nothing
:
the
words
that
I
speake
vnto
you
are
spirit
and
life
.
In
like
manner
let
vs
in
this
matter
take
diligent
héed
that
by
too
much
grating
vpon
the
letter
,
&
respecting
the
outward
sound
of
words
,
&
not
considering
Christs
meaning
we
be
not
seduced
and
caried
into
errour
,
in
grossely
and
carnally
taking
that
,
which
Christ
our
sauiour
spiritually
&
sacramentally
did
speak
.
Aduers
.
Praxca
.
The
counsel
of
Tertullian
herein
is
to
be
regarded
and
followed
,
who
saith
:
Malo
te
ad
sensum
rei
quam
ad
sonum
vocaboli
exerceas
.
i.
I
would
that
thou
exercise
thy selfe
rather
to
the
sense
of
the
matter
,
them
to
the
sound
of
the
word
.
Therefore
that
we
may
vnderstand
the
true
sense
&
meaning
of
these
words
,
This
is
my
body
.
We
are
to
consider
,
that
it
is
no
maruell
,
if
our
sauiour
Christ
heare
speaking
of
a
Sacrament
,
do
speak
sacramentally
,
and
do
vse
a
phrase
of
speach
vsual
and
common
to
all
Sacraments
,
that
is
,
to
giue
the
outward
signe
the
name
of
the
thing
signified
.
for
whereas
a
sacrament
consisteth
of
two
things
,
an
earthly
and
an
heauenvly
as
Irenaeus
saith
:
Lib.
4.
cap.
14.
the
outward
element
,
and
the
thing
wherof
it
is
a
sacrament
,
and
that
there
is
a
similitude
&
agréement
betwéene
these
two
,
as
namely
in
this
sacrament
:
for
as
bread
&
wine
(
as
aboue
I
haue
declared
)
do
nourish
,
strengthen
,
&
comfort
mans
heart
&
body
:
euen
so
doth
Christs
body
and
blood
nourish
strengthen
&
comfort
the
soules
of
Gods
children
:
by
reason
of
this
agréement
the
name
of
the
thing
signified
being
the
heauenly
,
is
attributed
to
the
signe
being
the
earthly
.
And
this
is
done
for
good
and
great
reason
,
that
we
in
receiuing
this
Sacrament
should
not
set
&
fixe
our
minds
vpon
the
earthly
thing
the
bread
and
wine
,
but
thereby
be
lifted
vp
to
behold
the
heauenly
thing
,
that
is
the
body
&
blood
of
Iesus
Christ
giuen
for
vs
.
This
doctrine
the
auncient
Fathers
do
most
plainely
set
downe
,
how
straunge
soeuer
it
séeme
to
the
fauorers
of
the
rotten
&
ruinous
Religion
of
Rome
.
Augustine
writeth
thus
:
August
.
Ep●st.
1●
ad
Bo●●facium
Si
enim
sacramenta
quandam
similitudinem
&c.
i.
If
sacraments
had
not
a
certaine
similitude
and
likenesse
of
those
things
whereof
they
be
sacraments
,
they
were
no
sacraments
at
all
.
And
by
reason
of
this
similitude
they
do
often
take
the
names
of
those
things
.
As
therefore
after
a
certaine
sort
,
the
sacrament
of
Christes
bodie
is
Christes
bodie
and
the
Sacrament
of
Christes
blood
is
Christs
blood
,
so
the
sacrament
of
faith
is
faith
.
And
againe
,
August
.
Le●●
.
quest.
●7
.
Solet
autem
res
quae
significat
eius
rei
nomine
quam
significat
nuncupari
&c.
The
thing
that
signifieth
is
wont
to
be
called
by
the
name
of
the
thing
which
it
signifieth
,
as
it
is
written
,
the
seuen
eares
of
corne
are
seuen
yeares
:
for
hée
did
not
say
,
Genes.
41.26
.
they
signifie
seuen
yeares
?
And
the
seuen
kine
be
seuen
yeares
,
and
many
such
like
.
Hence
commeth
it
that
was
said
.
The
Rock
was
Christ
,
for
hée
said
not
The
Rock
doth
signifie
Christ
,
but
as
though
it
were
that
,
which
in
truth
by
substance
it
was
not
,
but
by
signification
.
In
like
manner
doth
Theodoretus
in
his
first
Dialogue
Theodoretus
dialog.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Therefore
our
sauiour
chaunged
the
names
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&
to
his
bodie
hath
giuen
the
name
of
the
signe
,
&
to
the
signe
the
name
of
his
body
.
So
he
that
called
himself
a
vine
,
hath
also
called
the
signe
his
body
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
thou
hast
spoken
truely
,
but
I
would
learne
the
cause
of
this
change
of
the
names
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
scope
&
end
is
euident
to
them
that
be
instructed
in
diuine
matters
.
for
our
Lord
would
that
they
which
be
partakers
of
the
diuine
misteries
,
should
not
set
their
minds
vpon
the
nature
of
the
things
that
are
séene
,
but
by
the
chaunge
of
the
names
,
to
beléeue
the
chaunge
that
is
wrought
by
grace
:
for
he
that
called
his
naturall
body
wheat
and
breade
,
and
againe
called
himselfe
a
vine
:
the
same
hath
honored
the
visible
signes
with
the
name
and
title
of
his
bodie
and
blood
,
not
chaunging
nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
adding
grace
vnto
nature
:
hitherto
Theodoritus
.
In
which
words
he
flatly
affirmeth
that
the
name
of
the
thing
signified
is
giuen
to
the
outward
visible
signe
,
and
sheweth
the
cause
and
reason
why
it
is
so
done
.
And
that
it
is
a
vsual
and
common
phrase
(
as
I
said
before
)
in
al
sacracraments
it
is
most
plaine
by
many
places
of
the
scripture
.
Cap.
17.
〈◊〉
Hoc
est
p●ctum
pag.
13
〈◊〉
In
Genesis
God
saith
of
Circumcision
:
This
is
my
Couenant
.
And
againe
:
My
Couenant
shal
be
in
your
flesh
.
Here
Circumcision
is
called
the
Couenant
,
and
yet
it
was
not
the
Couenant
:
for
this
was
the
Couenant
,
that
God
would
be
God
to
him
,
and
to
his
seede
after
him
&c
,
of
this
Couenant
Circumcision
was
a
signe
and
seale
,
as
in
the
same
place
is
said
:
yée
shall
circumcise
the
foreskinne
of
your
flesh
,
Genes.
17.11
.
and
it
shal
be
a
signe
of
the
Couenant
betwéene
me
and
you
.
This
Circumcision
which
was
a
sacrament
and
signe
of
Gods
Couenant
,
is
called
the
Couenant
it selfe
,
to
the
end
they
vsing
&
remembring
it
,
might
be
put
in
minde
of
Gods
Couenant
which
it
signified
,
sealed
,
Exod.
12.11
.
●stenim
phase
(
i●
est
transitus
)
domini
.
and
confirmed
vnto
them
.
So
the
Paschal
lambe
is
called
the
passeouer
in
these
words
:
Yée
shall
eate
it
in
hast
,
for
it
is
the
Lords
passeouer
.
And
againe
:
Choose
out
and
take
ye
for
euery
of
your
households
a
lambe
,
and
kill
the
passeouer
.
So
our
Sauiour
Christ
also
calleth
it
in
this
Chapter
:
Vers.
18.
I
wil
kéepe
the
passeouer
at
thine
house
with
my
Disciples
.
Here
yée
sée
that
the
lambe
is
called
the
passeouer
:
and
yet
the
lambe
properly
was
not
the
passeouer
,
for
the
passeouer
,
was
the
passing
of
the
Angel
ouer
the
houses
of
the
Israelits
,
where
the
blood
of
the
lambe
was
sprinckled
,
when
he
destroyed
the
first
borne
of
the
Egyptians
.
Now
the
Lambe
was
a
sacrament
,
holy
signe
,
and
pledge
of
this
passeouer
and
deliuerance
,
and
so
consequentlie
of
that
true
deliuerance
from
eternall
destruction
and
damnation
by
Iesus
Christ
.
The
sacrifices
in
the
olde
Lawe
were
called
sinnes
,
because
they
were
offred
for
sinne
:
in
which
sense
God
by
the
Prophet
saith
of
the
priests
,
they
eat
vp
the
sinnes
of
my
people
,
Hose
.
●
.
8
.
meaning
the
sacrifices
which
they
offered
for
the
sins
of
the
people
.
So
likewise
Christ
is
called
sinne
:
He
that
knew
no
sinne
,
2.
Cor.
5.21
.
was
made
sinne
for
vs
,
that
we
should
bée
made
the
righteousnesse
of
God
in
him
.
The
Rocke
is
called
Christ
.
The
Rock
was
Christ
saith
S.
Paul
,
1.
Cor.
10.4
.
yet
the
Rock
was
not
properly
Christ
but
a
Sacrament
of
Christ
.
But
to
come
nearer
to
this
matter
.
1.
Cor.
10
.
1●
.
Saint
Paul
saith
the
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
in
which
words
he
meaneth
and
affirmeth
bread
to
bée
the
communion
of
the
body
of
Christ
.
And
yet
properly
bread
is
not
the
communion
of
the
body
of
Christ
,
but
a
Sacrament
and
pledge
of
that
spirituall
communion
which
we
haue
with
Christ
,
for
as
the
bread
receiued
into
our
bodies
is
ioyned
vnto
vs
,
and
made
ours
:
so
Iesus
Christ
receiued
by
faith
into
our
soules
is
made
ours
:
Ephes.
3.17
.
1.
Iohn
.
1.3
.
Ephes.
5.30
.
&
we
haue
fellowship
with
him
,
yea
and
be
made
flesh
of
his
flesh
and
bone
of
his
bones
.
Moreouer
whereas
Christ
saith
(
as
S.
Paul
recordeth
)
This
cuppe
is
the
new
Testament
in
my
blood
&c.
1.
Cor.
11.25
.
I
would
aske
of
these
men
that
grate
so
earnestly
vpon
the
letter
,
and
vrge
so
eagerly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
:
whether
the
cup
that
is
made
either
of
siluer
,
gold
or
wood
,
(
for
by
the
way
as
Bonifacius
the
martyr
sometime
said
.
B.
Rhenanus
in
Annotat.
in
Tertull.
de
Corona
militis
.
In
old
times
we
had
wooden
Chalices
and
golden
priests
,
but
in
these
dayes
we
haue
golden
Chalices
and
wooden
priests
)
be
the
new
Testament
?
No
,
no
,
say
they
:
by
the
cuppe
is
ment
by
a
figure
,
the
thing
in
the
cup.
Thus
they
that
haue
cried
out
against
figures
and
figuratiue
speeches
in
the
sacrament
,
and
haue
scornefully
called
such
as
haue
vsed
them
figurators
,
M.
Anto.
Constantius
fol
2.
&c.
tibi
saepe
.
are
now
forced
to
flée
to
a
figure
,
to
forsake
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
the
expresse
words
,
and
by
the
cuppe
to
vnderstand
the
thing
contained
in
the
cuppe
.
But
to
graunt
them
this
,
what
is
in
the
cup
?
wine
say
we
,
blood
say
they
.
Now
to
grant
them
this
their
owne
assertion
for
disputation
sake
:
I
will
aske
them
whether
blood
be
the
new
Testament
?
I
suppose
they
cannot
with
any
forehead
or
face
say
that
blood
is
the
new
Testament
,
for
what
is
the
new
Testament
,
but
the
new
leage
&
couenant
which
God
maketh
with
vs
in
Christ
Iesus
,
as
it
is
set
forth
in
Ieremie
and
the
Epistle
to
the
Hebrewes
in
these
words
:
Hierem.
31.31
.
Hebr.
8.10
.
This
is
the
Testament
that
I
will
make
with
the
house
of
Israel
,
after
those
dayes
saith
the
Lord
,
I
wil
put
my
Lawes
in
their
minde
,
and
in
their
heart
I
will
write
them
,
and
I
wil
be
their
God
and
they
shal
be
my
people
.
I
wil
be
merciful
vnto
their
vnrighteousnesse
,
and
I
will
remember
their
sinnes
and
their
iniquities
no
more
.
This
promise
of
mercy
is
the
new
Testament
:
And
therfore
neither
wine
nor
blood
is
properly
the
new
Testament
,
but
a
Sacrament
,
a
holy
signe
and
seale
of
the
new
Testament
,
confirmed
vnto
vs
in
the
blood
(
not
of
Oxen
or
Goats
)
but
of
Iesus
Christ
the
sonne
of
God
.
Whereupon
I
thus
reason
with
the
Papists
:
as
the
Cuppe
or
that
in
the
cuppe
,
is
the
new
testament
,
so
is
the
bread
the
body
of
Christ
:
but
neither
the
cuppe
nor
the
thing
in
the
cuppe
is
properly
the
new
Testament
,
but
a
holy
signe
and
Sacrament
of
the
new
testament
:
So
the
bread
is
not
properly
the
body
of
Christ
,
but
a
holy
signe
,
and
pledge
of
his
body
offred
vpon
the
crosse
for
vs
.
And
this
phrase
of
speach
in
attributing
to
the
Sacrament
the
name
of
the
thing
whereof
it
is
a
sacrament
,
which
séemeth
so
rough
in
these
fine
mens
mouthes
:
both
the
spirite
of
God
in
the
holy
scriptures
,
&
we
in
our
common
talke
vse
to
giue
too
bare
&
naked
signes
,
which
do
not
exhibite
as
sacraments
do
the
thing
signified
,
but
barely
signifie
the
same
▪
as
in
the
example
before
alledged
by
S.
Augustine
,
Genes.
41.26
.
the
seuen
thinne
eares
of
corne
,
and
the
seuen
leane
kine
are
said
to
be
seuen
yeares
,
when
as
they
did
but
onely
barely
signifie
the
seuen
yeares
of
famine
which
were
to
come
.
Genes.
40.11
.
So
also
Ioseph
saith
of
the
thrée
branches
of
the
vine
,
and
of
the
thrée
white
baskets
,
the
thrée
braunches
be
thrée
dayes
,
and
the
thrée
white
baskets
be
thrée
dayes
:
16.
when
they
did
but
onely
signifie
the
thrée
dayes
,
wherein
the
butler
should
be
restored
,
and
the
baker
hanged
.
So
S.
Paul
calleth
the
wiues
vaile
or
couering
of
her
head
,
1.
Cor.
11.10
.
her
power
being
but
a
bare
signe
of
her
husbandes
power
ouer
her
,
and
many
such
other
examples
might
be
alledged
out
of
the
scriptures
but
these
shal
suffice
.
In
our
common
speach
we
vse
to
call
bare
pictures
,
by
the
names
of
those
persons
whereof
they
be
pictures
.
Alluding
to
the
pictures
which
hang
in
my
lord
S.
Iohns
great
Chamber
.
So
we
say
this
is
king
Henry
the
seuenth
,
this
is
king
Henrie
the
eight
,
this
is
Francis
the
french
king
,
this
is
the
Lord
Cromwal
,
and
yet
those
pictures
be
not
those
personages
,
but
only
and
barely
represent
them
.
Now
if
we
vse
to
speak
thus
of
pictures
,
which
be
but
bare
signes
of
men
,
and
do
but
only
represent
the
formes
&
shapes
of
them
.
How
much
more
may
we
so
speake
of
this
Sacrament
and
call
it
the
body
and
blood
of
Christ
,
being
not
a
bare
signe
&
representation
thereof
,
but
an
instrument
of
Gods
grace
whereby
the
bodie
and
blood
of
Christ
is
truly
offered
to
all
,
and
effectually
receiued
of
the
faithfull
children
of
God
,
to
nourish
and
comfort
their
soules
.
Yea
moreouer
the
very
prophane
Poets
haue
vsed
this
phrase
of
spéech
,
as
Virgil
saith
faliere
dextras
for
to
breake
promise
,
where
by
Dextras
the
right
hands
he
meaneth
promises
made
by
giuing
the
right
hand
.
Iliad.
3.
So
Homer
saith
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
The
Herolds
brought
from
the
citie
the
faithfull
othes
of
the
gods
,
two
lambs
,
pleasant
wine
,
the
fruite
of
the
earth
.
And
againe
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibidem
post
.
i.
but
the
gorgeous
Harolds
brought
forth
the
faithful
othes
of
the
gods
.
In
which
places
by
the
faithful
othes
,
are
ment
the
lambs
and
wine
which
they
slew
and
powred
out
in
confirmation
of
those
promises
,
made
touching
the
combate
betwéene
Menelaus
and
Paris
,
and
so
Eustathius
vnderstanding
it
:
expounding
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
faithful
othes
,
that
is
the
sacrifices
.
Where
we
sée
that
the
external
sacrifices
,
the
lambes
slaine
and
wine
powred
out
,
to
confirme
those
othes
,
that
they
which
did
not
performe
them
,
might
be
slaine
,
and
their
blood
&
braines
powred
out
as
those
lambes
and
wine
were
,
are
called
the
othes
themselues
.
These
places
to
this
end
only
I
alledge
to
shew
vs
that
it
should
not
séeme
so
straunge
a
thing
,
to
attribute
to
the
outward
signe
and
Sacrament
the
name
of
that
thing
wherof
it
is
a
sacrament
,
and
for
the
confirming
whereof
vnto
vs
it
is
ordained
and
vsed
.
But
that
this
exposition
of
mine
or
rather
of
God
himselfe
,
as
hath
béene
proued
by
many
places
and
reasons
out
of
the
scripture
,
may
plainly
appeare
to
agrée
with
the
doctrine
of
the
auncient
and
godly
fathers
of
the
Church
I
will
set
downe
some
places
out
of
their
bookes
,
to
be
as
witnesses
to
giue
testimony
to
the
truth
of
this
doctrine
.
Tertullian
saith
,
Lib.
4.
aduers
.
Marcionem
.
Christ
professing
that
he
did
greatly
couet
to
eat
the
passeouer
as
his
owne
(
for
it
were
vnméete
that
God
should
couet
that
which
were
an
others
)
taking
the
bread
and
distributing
it
to
his
disciples
,
made
it
his
bodie
saying
,
this
is
my
bodie
,
that
is
to
say
,
a
figure
of
my
bodie
:
but
it
should
be
no
figure
,
vnlesse
Christs
bodie
were
a
true
bodie
,
for
a
vaine
or
void
thing
,
such
as
is
a
ghost
,
cannot
haue
a
figure
.
Phantasma
.
Héere
Tertullian
expoundeth
these
words
.
This
is
my
body
,
by
this
that
is
figure
of
my
body
.
And
by
this
reason
prooueth
our
Sauiour
Christs
bodie
to
be
not
spectrum
or
phantasma
a
ghost
or
phantasticall
body
,
as
Marcion
that
monster
blasphemed
,
but
a
true
body
like
vnto
ours
,
because
the
Sacrament
is
a
figure
of
it
,
which
it
could
not
be
except
it
were
a
true
body
.
But
the
Papists
doctrin
in
this
point
sauoreth
strongly
of
Martions
blasphemie
,
for
to
say
that
Christs
body
is
in
heauen
and
earth
,
yea
and
in
infinite
places
of
the
earth
at
one
instant
,
and
that
the
natural
real
body
of
Christ
is
vnder
the
formes
of
bread
and
wine
,
without
any
forme
,
quality
,
or
quantity
of
a
body
without
breadth
,
length
,
or
thicknes
,
what
is
this
but
to
make
it
no
true
body
as
Martion
did
.
And
euen
so
S.
Augustine
intreating
of
Christs
bodie
saith
:
Epist.
57.
ad
Dardanum
.
Nam
spatia
locorum
tolle
corporibus
,
nusquem
erunt
,
&
quia
nusquam
erunt
,
non
erunt
,
Tolle
ipsa
corpora
qualitatibus
corporum
,
non
erit
vbi
sint
,
&
ideo
necesse
est
vt
non
sint
.
i.
for
take
from
bodies
the
spaces
of
place
,
&
they
shal
be
no
where
:
and
because
they
be
no
no
where
,
they
be
not
at
al.
Take
the
bodies
from
the
qualities
of
bodies
there
can
be
no
place
where
they
may
be
and
therfore
it
must
of
necessitie
be
that
they
be
not
.
But
the
Papists
attribute
neither
place
nor
qualitie
to
Christs
bodie
in
the
sacrament
,
&
therefore
by
S.
Augustines
iudgement
they
make
it
no
body
,
and
so
as
I
said
agrée
in
one
with
that
monster
Martian
.
But
to
returne
to
my
purpose
and
to
shew
that
the
fathers
haue
expounded
those
words
of
our
sauiour
Christ
in
that
sense
which
I
haue
before
declared
.
Augustine
saith
:
I
may
expound
that
commaundement
to
be
put
in
the
signe
,
Lib.
cont
Adunantum
Maneche
.
dist.
cap.
12.
for
our
Lord
did
not
doubt
to
say
,
This
is
my
body
:
when
he
gaue
a
signe
of
his
bodie
.
In
Psal.
3.
in
1.
●or.
11.
Again
he
admitted
him
(
Iudas
)
to
the
feast
wherein
he
commended
and
deliuered
to
his
disciples
a
figure
of
his
bodie
and
blood
.
Ambrose
saith
:
De
iis
qui
initiantur
.
cap.
9.
In
eating
and
drinking
we
do
signifie
the
bodie
and
blood
of
Christ
which
were
offered
for
vs
.
Againe
,
De
Conse●ra
.
dist.
2.
cap.
Reuera
.
before
Consecration
it
is
named
an
other
kind
,
after
Consecration
the
bodie
of
Christ
is
signified
.
The
gréeke
Fathers
in
like
maner
call
the
sacrament
a
signe
,
figure
,
or
token
of
Christs
body
.
Gegory
Nazianzen
:
Ap●l●g
p●g.
1●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
how
dare
he
(
which
first
hath
not
offred
himselfe
a
liuely
sacrifice
)
offer
to
God
that
outward
sacrifice
,
which
is
a
signe
or
example
of
those
great
mysteries
:
and
the
like
he
hath
in
his
oration
vpon
his
sister
Gorgonia
.
Basile
saith
:
Pag.
56.
In
Can●●●●●turgia
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
hath
left
vnto
vs
memorials
or
remembrances
of
his
passion
by
which
commeth
saluation
,
which
according
to
his
commaundement
we
propound
vnto
you
.
So
Theodoritus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tell
me
therfore
,
Dialog.
2.
those
mysticall
signes
which
of
the
priests
bee
offered
to
God
,
of
what
things
be
they
signes
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Lords
bodie
and
blood
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
his
true
bodie
or
not
of
his
true
bodie
or
not
of
his
true
bodie
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
his
true
bodie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
verie
wel
,
for
an
image
must
haue
a
patterne
whereof
it
is
an
Image
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
euen
as
Painters
also
do
imitate
nature
,
and
paint
the
images
of
those
things
that
be
séene
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
if
then
the
diuine
mysteries
be
signes
or
figures
of
a
true
bodie
,
the
bodie
of
our
Lord
is
yet
a
bodie
,
not
changed
into
the
nature
of
the
godhead
,
but
replenished
with
diuine
glory
.
Homil.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
saith
Macarius
:
In
the
Church
is
offered
bread
and
wine
,
examples
of
his
flesh
and
blood
.
These
places
(
that
I
alledge
no
moe
)
sufficiently
shew
that
it
was
not
straunge
to
the
godlie
fathers
,
to
call
this
sacrament
a
signe
,
token
,
figure
,
and
example
of
Christs
bodie
,
and
that
they
vnderstood
these
words
,
This
is
my
bodie
,
in
that
sense
,
the
bread
to
be
called
Christs
bodie
,
because
it
is
an
holie
signe
,
example
and
pledge
of
Christs
bodie
offred
vpon
the
crosse
for
vs
.
Now
although
I
may
seeme
to
haue
sufficientlie
spoken
of
the
true
sense
and
meaning
of
these
words
This
is
my
bodie
,
&
withall
to
haue
opened
the
true
doctrine
of
this
sacrament
:
yet
because
many
men
be
not
as
yet
satisfied
in
this
point
,
but
the
popish
doctrine
of
Transubstantiation
,
and
carnall
presence
of
Christs
bodie
vnder
the
formes
of
bread
and
wine
,
sticketh
still
in
their
stomaks
,
I
haue
thought
it
very
néedfull
further
to
prosecute
this
matter
,
and
more
particularly
,
and
largely
to
confute
the
said
errors
,
and
to
lay
open
the
nakednesse
and
weaknesse
of
them
.
The
false
doctrine
of
the
Papists
,
concerning
their
Transubstantiation
,
which
they
corruptly
gather
of
those
words
of
our
Sauiour
Christ
consisteth
in
two
speciall
points
,
the
one
,
in
that
they
say
,
that
after
the
words
of
Consecration
there
remaineth
no
substance
of
bread
and
wine
but
onely
the
outward
accidences
thereof
,
as
whitenes
,
roundnes
,
&c.
The
other
that
the
very
naturall
bodie
of
Christ
,
which
was
borne
of
the
blessed
virgin
is
there
vnder
the
said
formes
of
bread
and
wine
.
As
touching
the
first
,
that
there
remaneth
no
substance
of
bread
&
wine
.
I
say
that
this
is
contrary
to
the
holy
scriptures
,
contrary
to
the
writings
of
the
auncient
godly
fathers
,
contrarie
to
the
iudgement
of
all
our
senses
,
contrarie
to
the
nature
of
a
Sacrament
,
&
lastly
such
a
doctrin
as
bringeth
with
it
many
absurdities
.
Matth.
26.29
.
That
it
is
contrary
to
the
scriptures
I
proue
it
thus
.
Christ
saith
I
wil
drinke
no
more
of
the
fruit
of
this
vine
,
vntill
that
day
,
that
I
shall
drinke
it
with
you
new
in
the
kingdome
of
my
father
.
Our
Sauiour
Christ
heere
speaking
of
his
supper
and
after
his
supper
,
calleth
it
the
fruit
of
the
vine
,
which
is
wine
and
not
blood
.
S.
Paul
saieth
the
bread
which
we
break
is
it
not
the
communion
of
the
bodie
of
Christ
?
2.
Cor.
10.16
.
S.
Paul
here
not
onely
saith
that
bread
is
the
Communion
of
Christs
body
,
but
also
saith
.
Which
we
breake
.
Now
what
do
we
breake
?
onely
accidences
without
a
substance
?
that
is
an
absurd
follie
:
or
doe
we
breake
Christs
body
?
as
Pope
Nicolas
with
his
counsell
compelled
that
learned
man
Berengarius
to
affirme
,
D●
Consec
.
dist.
2.
cap.
Ego
Berengarius
.
but
that
is
wicked
blasphemie
.
Therefore
it
is
manifest
,
that
that
which
is
broken
is
bread
,
and
that
bread
broken
,
is
the
communion
of
the
bodie
of
Christ
,
that
is
(
as
I
before
declared
)
a
Sacrament
and
pledge
vnto
vs
of
our
spirituall
,
and
yet
true
and
effectuall
communion
with
Christ
Iesus
.
Againe
S.
Paul
saith
immediatly
after
:
1.
Cor.
10.17
.
we
that
are
many
,
are
one
bread
,
and
one
bodie
,
because
we
are
all
partakers
of
one
Bread
.
Againe
,
as
often
as
ye
shall
eate
this
Bread
,
1.
Cor.
11.26
.
and
drinke
of
this
cuppe
yée
shew
the
Lords
death
till
he
come
.
Againe
,
whosoeuer
shall
eate
this
Bread
and
drinke
the
cuppe
of
the
Lord
vnworthely
,
shal
be
guiltie
of
the
body
and
blood
of
the
Lord
:
And
again
,
let
a
man
therefore
examine
himself
and
so
let
him
eate
of
this
bread
and
drink
of
●his
cup.
Here
Saint
Paul
fiue
times
call●th
it
bread
euen
when
it
is
receiued
and
eaten
,
therfore
I
conclude
that
it
is
bread
.
But
here
the
Papists
come
in
with
a
craftie
cauillation
and
think
they
haue
found
a
fine
deuise
to
shift
off
these
plain
words
of
the
Apostle
,
they
say
that
saint
Paul
calleth
it
bread
,
because
it
was
bread
,
as
Aarons
rodde
being
turned
into
a
serpent
,
Exod.
7
.
1●
.
and
being
a
serpent
is
called
a
rodde
:
Aharons
rodde
deuoured
their
roddes
.
I
aunswere
first
that
they
compare
things
vtterly
vnlike
:
for
in
the
Sacrament
there
must
continue
a
similitude
and
agréement
betwéene
the
signe
and
the
thing
signified
,
as
before
out
of
S.
Augustine
I
declared
,
and
therefore
the
substance
of
the
signe
must
néeds
remaine
,
without
which
there
can
bée
no
such
similitude
.
But
in
this
matter
there
is
no
such
agréement
betwéene
the
rodde
and
serpent
,
but
rather
bee
cleane
contrary
,
and
therefore
the
reason
of
these
two
are
not
alike
.
Secondly
I
say
,
that
because
the
conuersion
of
the
rodde
into
a
serpent
was
but
temporall
,
&
for
a
short
time
to
continue
,
Moses
had
good
cause
to
call
it
a
rodde
,
because
thereunto
it
was
straight
wayes
to
be
restored
,
and
in
the
nature
of
a
rod
to
continue
.
Thirdly
let
the
Papists
shew
that
their
bread
is
so
turned
into
the
bodie
of
Christ
,
as
that
rodde
was
into
a
serpent
,
and
then
they
say
something
,
other
wayes
they
proue
nothing
.
Lastly
I
may
turne
this
Argument
vpon
their
owne
heads
,
that
as
Moses
called
the
serpent
a
rodde
,
when
it
was
not
a
rodde
indéede
but
a
serpent
.
So
Christ
called
the
bread
his
body
,
when
it
was
not
indéede
naturally
his
bodie
,
but
in
substance
bread
,
and
by
his
ordinance
a
sacrament
of
his
bodie
.
And
as
the
Papists
will
haue
Saint
Paul
to
call
that
bread
,
which
they
say
is
not
bread
:
so
why
may
not
our
sauiour
Christ
call
that
his
bodie
,
which
not
properly
but
sacramentally
is
his
body
.
Thus
I
trust
this
their
cauillation
is
sufficiently
confuted
&
that
you
plainly
perceiue
that
S.
Paul
calleth
it
bread
,
because
it
is
bread
.
The
which
now
.
Dialog.
1
I
will
proue
by
the
testimonies
of
the
ancient
fathers
Theodoritus
beside
that
plaine
place
before
alledged
,
where
he
saith
that
Christ
hath
honored
the
visible
signes
with
the
title
or
name
of
his
bodie
&
blood
,
not
chaunging
the
nature
of
them
,
but
Dialog.
2
adding
grace
to
nature
:
hath
a
more
plaine
and
pregnant
place
,
whose
words
be
these
:
Thou
art
catched
in
thine
owne
snares
,
for
the
mysticall
signes
after
sanctification
or
consecration
,
leaue
not
their
proper
nature
,
but
they
remaine
in
their
former
Substance
,
and
figure
,
&
kind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
and
be
visible
and
tangible
as
they
were
before
,
here
not
only
Theodoritus
plain
words
do
affirme
the
nature
and
substance
of
bread
and
wine
to
remaine
after
consecration
,
but
also
the
whole
drift
of
the
disputation
,
betwéene
the
true
Christian
,
&
the
Eutican
heretike
,
tendeth
to
the
same
end
.
But
if
the
doctrine
of
transubstantiation
had
beene
then
in
the
Church
receiued
,
it
had
most
fitly
serued
for
the
heretiks
purpose
,
that
as
the
bread
after
consecration
,
is
turned
into
Christs
body
:
so
Christs
bodie
after
the
ascention
is
turned
into
the
deitie
,
and
so
the
heretike
reasoneth
but
the
true
Christian
answereth
that
he
is
catched
in
his
own
snare
,
for
as
bread
and
wine
after
consecration
are
not
turned
into
Christs
bodie
and
blood
,
but
remaine
in
substance
as
they
were
before
:
so
Christs
bodie
after
his
ascention
is
not
turned
into
the
deitie
,
but
replenished
with
glorie
and
immortality
.
Gelasius
a
Bishop
of
Rome
writing
against
the
same
heretike
Eutiches
that
Theodoritus
did
,
and
vsing
the
same
reason
,
setteth
downe
the
same
doctrine
in
these
words
:
Gelasius
contra
Eurichen
.
Certe
Sacramenta
&c.
i.
Surely
the
sacraments
of
the
bodie
and
blood
of
Christ
,
which
we
receiue
are
a
diuine
thing
:
and
therefore
by
them
wée
be
made
partakers
of
the
diuine
nature
,
and
yet
it
ceaseth
not
to
be
the
substance
or
nature
of
bread
and
wine
,
and
indeed
an
image
and
similitude
of
the
bodie
and
blood
of
Christ
is
celebrated
in
the
Accion
of
the
mysteries
&c.
Chrisostome
also
writeth
thus
:
Chrisost.
ad
C●esarium
Monachum
.
Sicut
enim
antequam
sanctificetur
panis
&c.
For
as
before
the
bread
is
sanctified
,
we
call
it
bread
,
but
when
the
diuine
grace
hath
sanctified
it
,
by
the
meanes
of
the
priest
,
it
is
in
déed
deliuered
from
the
name
of
bread
,
and
is
counted
worthy
of
the
name
of
the
lords
bodie
,
although
the
nature
of
bread
doe
still
continue
in
it
,
and
is
called
not
two
bodies
but
one
bodie
,
of
the
son
&c.
Both
the
words
of
Gelasius
,
&
Chrisostome
,
and
also
the
drift
of
their
discourses
tending
to
the
same
end
that
Theodoritus
doth
,
most
plainly
shew
,
that
after
consecration
the
substance
of
bread
remaineth
,
euen
as
after
Christs
assention
the
substance
of
his
true
body
continueth
,
or
else
these
reasons
taken
from
the
sacrament
do
not
only
not
make
for
them
but
directly
against
them
,
yea
and
plainly
make
for
those
heretikes
whom
they
by
these
arguments
séeke
to
confute
.
Origen
also
saith
:
Panis
ille
&c.
Orig.
in
Mat●h
.
cap.
15.
That
bread
which
is
sanctified
by
the
word
of
God
and
prayer
,
according
to
the
material
substance
which
it
hath
goeth
into
the
belly
,
&
is
cast
out
into
the
draught
,
but
by
the
prayer
which
is
ioyned
to
it
,
according
to
the
proportion
of
faith
is
made
profitable
.
By
which
it
appeareth
that
it
is
the
substance
of
bread
and
not
Christs
bodie
(
which
were
blasphemie
to
affirme
)
that
is
so
cast
out
.
Cyprian
saith
:
De
vnctione
Chrismatis
.
Dedit
dominus
noster
&c.
Our
Lord
at
the
table
whereat
he
did
participate
his
last
feast
with
his
disciples
,
gaue
with
his
own
hands
bread
&
wine
,
but
vpon
the
crosse
he
gaue
his
bodie
to
be
wounded
by
the
hands
of
the
souldiers
.
August
.
de
consecr.
dist.
2.
qui
mandu
.
Augustine
also
saith
:
Quod
videtur
panis
est
&c.
That
which
is
séene
is
bread
,
and
the
cuppe
which
our
eies
also
do
shew
vnto
vs
&c.
He
saith
it
is
bread
,
and
not
séemeth
or
appeareth
to
be
bread
.
August
.
in
psal.
98.
And
in
another
place
:
Spiritualiter
intelligite
quod
loquutus
sum
.
Nen
hoc
corpus
quod
videtis
manducaturi
estis
&c.
.i.
Spiritually
vnderstand
that
which
I
haue
spoken
.
You
shall
not
eate
this
bodie
which
you
sée
,
nor
drinke
that
blood
,
which
they
shall
shead
that
crucifie
mée
.
I
commend
vnto
you
a
certaine
sacrament
,
which
being
spiritually
vnderstood
shall
quicken
you
.
For
although
it
must
of
necessity
be
visiblie
celebrated
,
yet
it
must
inuisibly
be
vnderstood
.
Iustinus
Martyr
saith
:
Iustinus
Apol.
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pag.
162.
that
the
substance
of
the
sacrament
is
turned
into
vs
,
and
that
thereby
our
flesh
and
blood
is
nourished
.
But
it
were
a
great
absurdity
to
say
that
our
flesh
and
blood
is
nourished
of
Christs
bodie
and
blood
conuerted
into
them
.
Therefore
it
is
bread
&
wine
which
be
turned
into
vs
,
and
whereby
we
are
nourished
.
By
these
places
that
I
alledge
no
more
it
is
as
cleare
as
the
sunne
that
the
godly
fathers
did
nothing
at
all
doubt
of
this
our
doctrin
,
but
were
of
this
iudgement
,
that
the
substance
of
bread
and
wine
remaine
still
in
the
sacrament
.
Now
it
followeth
that
I
shew
that
this
doctrine
of
the
Papists
is
contrary
to
the
nature
of
a
sacrament
,
the
which
sufficiently
appeareth
,
by
that
which
is
before
declared
,
for
I
shewed
that
a
sacrament
consisteth
of
two
things
an
earthly
and
an
heauenly
the
signe
&
the
thing
signified
,
and
that
there
must
be
a
similitude
and
agréement
betwéene
these
two
,
or
else
(
as
I
alledged
out
of
Augustine
)
it
can
be
no
sacrament
,
Epis.
13.
for
as
bread
and
wine
,
féede
,
strengthen
,
and
comfort
mans
heart
and
bodie
:
so
Christs
bodie
and
blood
,
féed
,
strengthen
,
and
comfort
our
soules
.
Now
if
there
be
no
bread
nor
wine
,
then
it
cannot
féede
,
strengthen
,
and
comfort
vs
,
and
then
it
hath
no
similitude
and
agréement
with
Christs
bodie
and
blood
,
and
so
by
consequent
(
according
to
Augustines
iudgement
)
it
is
no
sacrament
.
And
thus
the
Papists
striuing
through
blinde
ignorance
,
to
take
bread
and
wine
from
the
sacrament
,
do
indéede
take
away
the
sacrament
it self
,
and
so
haue
nothing
but
an
Idole
of
their
owne
.
Now
it
remaineth
that
I
proue
it
to
be
contrarie
to
the
iudgement
of
our
senses
,
the
which
néedeth
no
proofe
:
for
who
knoweth
not
,
that
to
the
eie
it
is
bread
and
wine
,
to
the
taste
it
is
breade
and
wine
,
to
the
féeling
and
smelling
it
is
breade
and
wine
,
and
not
the
body
&
blood
of
Christ
.
Therefore
I
conclude
that
it
is
bread
&
wine
.
But
here
me
thinke
I
heare
some
Papists
exclaiming
and
saying
,
phy
for
shame
,
that
you
should
vse
such
Arguments
,
to
measure
these
mysteries
by
the
externall
iudgement
of
our
senses
.
I
answere
that
I
am
nothing
at
al
ashamed
of
this
argument
,
séeing
that
the
best
disputer
that
euer
was
in
the
world
,
and
that
most
mightily
maintained
the
truth
,
and
confounded
his
aduersaries
vsed
the
same
,
which
was
neither
Chrisippus
nor
Aristotle
,
but
Iesus
Christ
the
son
of
God
,
for
when
he
appeared
after
his
resurrection
to
his
disciples
,
and
they
were
abashed
&
affraid
,
Luke
.
24
37.
Ioh.
20
.
2●
.
supposing
they
had
séene
a
spirit
,
he
said
vnto
them
,
why
are
ye
troubled
?
&
wherefore
do
doubts
arise
in
your
hearts
?
17.
behold
my
hands
&
my
féete
:
for
it
is
I
my self
:
Handle
me
and
see
:
for
a
spirit
hath
not
flesh
and
bones
as
yee
sée
me
haue
.
Here
we
sée
that
our
sauiour
proueth
by
séeing
and
handling
,
his
bodie
to
be
no
spirit
,
but
a
true
bodie
.
The
same
reason
doth
Tertullian
vse
,
against
that
monster
Martion
of
whom
I
before
spake
:
his
words
be
these
:
Hic
primum
manus
ei
iniectas
animaduertens
,
Lib.
4.
adue●●
.
Martionem
.
necesse
habeo
iam
de
substantia
eius
corporali
prefinire
,
quòd
non
possit
phantasma
credi
,
qui
contactum
&
quidem
violentia
plenum
detentus
&
captus
&
ad
precipitium
vsque
protractus
admisserit
.
i.
I
considering
that
heere
first
hands
were
laid
vpon
him
(
Christ
)
I
must
of
necessitie
determine
of
his
Corporall
substance
,
Luk.
4.
that
he
cannot
bée
thought
to
be
a
spirit
or
ghost
,
who
being
detained
,
and
kept
,
and
brought
euen
vnto
the
steypie
place
suffered
himselfe
so
violently
to
be
handled
,
and
to
that
purpose
immediatly
after
alledgeth
a
verse
of
Lucretius
.
Tangere
enim
&
tangi
nisi
corpus
nulla
potest
res
.
i.
Nothing
can
touch
and
be
touched
but
a
bodie
.
Therfore
either
our
sauiour
Christ
and
Tertullian
vsed
a
reason
that
hath
no
reason
,
which
I
trust
our
aduersaries
will
not
say
,
or
else
our
reason
is
verie
strong
,
that
trie
it
by
touching
,
séeing
,
&
tasting
and
it
will
appeare
to
be
bread
.
And
so
much
the
stronger
is
this
reason
,
for
that
our
said
aduersaries
cannot
shew
one
example
in
all
the
scriptures
,
where
one
substance
by
Gods
mighty
power
being
changed
into
an
other
,
there
was
not
also
an
outward
change
of
the
qualities
and
properties
thereof
,
to
be
deserued
by
the
outward
senses
.
As
when
Moses
rodde
was
chaunged
into
a
serpent
,
Exod.
4.3
.
it
was
not
onely
in
substance
,
but
also
in
externall
shew
a
serpent
,
so
that
Moses
for
feare
fled
from
it
.
Exod.
7.21
.
When
the
water
in
Egypt
was
turned
into
blood
,
it
was
blood
not
onely
in
substance
,
but
also
in
external
appearance
to
the
eye
&
tast
,
so
that
the
Egyptians
could
not
drinke
of
it
.
Iohn
.
2.9
.
When
our
sauiour
Christ
had
in
Cana
of
Galile
turned
the
water
into
wine
,
the
gouernour
of
the
feast
as
soone
as
he
tasted
it
,
perceiued
it
to
be
verie
good
wine
.
And
therefore
this
should
séeme
to
be
very
straunge
,
that
here
should
be
such
a
chaunge
or
transubstantiation
(
as
they
terme
it
)
of
one
thing
into
another
,
and
no
alteration
of
any
outward
qualities
to
be
discerned
by
the
iudgement
of
the
senses
.
This
were
contrarie
to
Gods
working
in
all
other
myracles
.
So
that
it
is
hereby
euident
that
this
is
no
such
myracle
as
they
imagine
,
as
also
Augustine
flatly
affirmeth
in
his
third
Booke
and
10.
Chapt.
of
the
Trinitie
.
Aug.
de
mirab●●
libus
Script
.
And
the
same
Augustine
writing
a
particuler
booke
of
all
the
myracles
in
the
scriptures
,
maketh
no
mention
at
all
hereof
:
by
these
reasons
before
alledged
it
doth
I
trust
plainely
appeare
that
the
substance
of
bread
&
wine
in
the
sacrament
do
remaine
and
continue
:
well
then
say
the
Papists
it
is
but
bread
,
and
we
may
receiue
it
as
onely
a
péece
of
bread
?
Nay
not
so
,
we
teach
and
beléeue
,
Iustinus
Apog
.
2
Ireneus
lib.
4.
cap.
34.
that
it
is
not
to
compted
nor
receiued
as
common
bread
and
wine
,
but
a
sacrament
of
Iesus
Christ
,
a
seale
of
Gods
promises
,
yea
and
an
effectual
instrument
of
Gods
grace
,
whereby
Iesus
Christ
with
his
righteousnes
and
al
other
benefits
of
his
passion
is
offred
vnto
vs
.
And
to
make
this
matter
more
plaine
by
an
example
:
euen
as
the
Queenes
maiesties
seale
ioyned
to
her
Letters
pattents
,
is
in
substance
waxe
stil
,
but
yet
not
to
be
reputed
as
common
waxe
,
but
to
be
reuerenced
as
her
maiesties
seale
,
and
it
and
the
said
Letters
pattents
to
the
which
it
is
ioyned
carry
a
power
with
them
,
and
be
effectual
instruments
to
conuey
neuer
so
great
a
thing
to
vs
,
yea
euen
to
bring
vs
pardon
for
our
life
,
being
condemned
to
die
:
euen
so
the
promises
of
God
and
the
sacraments
annexed
as
seales
thereunto
be
meanes
to
conueigh
Iesus
Christ
vnto
vs
,
and
with
him
forgiuenes
of
all
our
sinnes
,
and
a
free
pardon
from
eternal
death
which
we
haue
deserued
.
And
therefore
although
bread
and
wine
doe
there
remaine
,
as
the
substance
of
water
doth
in
Baptisme
(
the
other
sacrament
and
seal
of
Gods
promise
)
continue
:
yet
it
is
very
reuerently
to
be
receiued
,
as
a
Sacrament
of
Iesus
Christ
,
and
a
pledge
of
our
saluation
in
him
.
Now
lastly
that
this
doctrine
of
theirs
draweth
with
it
diuerse
absurdities
,
hath
partly
alredie
appeared
.
As
for
to
say
,
that
they
breake
not
the
substance
of
breade
,
but
either
onely
accidences
,
or
Christs
bodie
is
an
absurditie
,
to
say
that
the
accidences
do
hang
in
the
aire
,
without
any
subiect
,
is
,
an
absurditie
:
or
to
say
that
they
bee
in
Christes
bodie
,
is
an
other
absurdetie
.
To
say
that
there
is
a
conuersion
and
chaunge
of
the
substance
,
and
none
of
the
external
qualities
and
properties
is
an
absurdity
and
contrarie
to
all
other
myracles
in
the
Scriptures
as
before
is
declared
.
But
of
other
absurdities
which
followe
this
absurd
doctrine
of
transubstantiation
I
will
hereafter
by
Gods
grace
intreate
.
Now
I
come
to
the
second
error
of
the
Papists
,
concerning
the
presence
of
the
verie
reall
and
naturall
bodie
of
Iesus
Christ
,
vnder
those
accidences
and
formes
of
bread
and
wine
,
which
I
affirme
to
be
contrarie
to
the
Articles
of
our
faith
,
to
the
holy
scriptures
,
to
the
sayings
of
the
ancient
fathers
,
and
that
it
bringeth
with
it
sundrie
absurdities
.
First
we
beleeue
and
confesse
in
the
Articles
of
our
faith
,
that
Christ
is
ascended
into
heauen
,
sitteth
at
the
right
hand
of
God
,
&
from
thence
shall
come
againe
to
iudge
the
quicke
and
the
dead
.
Matth.
26.11
.
So
in
the
scriptures
our
Sauiour
Christ
saith
the
poore
ye
shal
haue
alwaies
with
you
but
me
ye
shall
not
haue
alwaies
.
Againe
,
I
came
out
from
the
father
,
and
came
into
the
world
:
Ioh.
16.28
.
Againe
,
I
leaue
the
world
and
go
to
the
father
.
Also
he
saith
,
Ioh.
17.11
.
and
now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
:
Peter
also
saith
,
Actes
.
3.21
.
that
the
heauen
must
containe
him
,
vntill
that
all
things
be
restored
.
But
here
the
Papists
haue
an
other
shift
,
the
Christ
is
not
here
now
vpon
earth
in
that
visible
maner
,
that
he
was
then
.
This
is
as
much
as
if
a
man
should
say
:
I
wil
leaue
this
house
,
I
wil
abide
no
more
in
this
house
,
and
yet
he
hideth
himselfe
vnder
some
hangings
that
he
is
not
seene
:
doth
that
man
say
truely
?
or
is
he
not
therefore
in
the
house
?
yea
but
they
replie
&
say
that
our
Sauiour
himselfe
said
.
Matth.
28.
Behold
I
am
with
you
to
the
end
of
the
world
.
I
answere
that
our
sauiour
Christ
by
his
diuine
nature
and
godhead
is
with
vs
to
preserue
,
direct
and
comfort
vs
:
but
in
respect
of
his
bodie
and
humane
nature
which
he
took
of
the
blessed
virgin
,
he
is
not
nowe
vppon
earth
.
And
therefore
our
Sauiour
himself
warneth
vs
to
beware
and
take
héed
of
such
false
Prophets
as
say
heere
is
Christ
,
or
there
is
Christ
,
Matth.
24.23
.
he
is
in
the
desert
,
or
in
secreat
places
,
26.
and
biddeth
vs
beleeue
them
not
,
for
(
saith
he
)
as
the
lightning
commeth
out
of
the
East
and
appeareth
in
the
West
,
●7
.
so
shall
also
the
comming
of
the
sonne
of
man
be
.
As
though
he
should
say
,
my
comming
shal
not
be
secreat
and
inuisible
vnder
the
formes
of
bread
and
wine
,
but
euen
as
the
lightning
is
visible
and
terrible
to
the
world
,
so
shall
my
comming
bée
,
which
then
shal
be
when
I
shall
come
in
maiestie
,
power
,
and
glory
to
iudge
the
quicke
and
the
dead
,
vpon
which
words
S.
Hierome
writeth
thus
:
Hierom.
in
Matth.
24.
Stultum
est
itaque
eum
in
paruo
loco
vel
abscondito
quaer●re
,
qui
totius
mund
lumen
sit
.i.
It
is
therefore
a
foolish
thing
to
séek
him
in
a
small
secreat
place
(
such
as
is
a
pix
)
who
is
the
light
of
the
whole
world
.
Christ
therefore
in
respect
of
his
humanitie
and
bodie
,
is
not
to
be
sought
or
found
vpon
earth
.
But
they
replie
that
in
as
much
as
our
sauiour
Christ
is
not
onely
man
but
also
god
,
being
Immanuel
god
with
vs
,
and
that
these
two
natures
being
vnited
in
one
person
,
&
make
one
Christ
,
therefore
wheresoeuer
is
the
one
nature
that
is
the
deitie
,
there
is
the
other
viz.
the
humanitie
.
I
answere
that
this
followeth
not
,
for
although
I
confesse
that
to
be
most
true
of
the
vniting
of
the
two
natures
in
one
person
:
yet
we
must
not
with
the
heritike
Eutiches
confound
those
two
natures
,
but
acknowledge
the
seueral
properties
apperteining
to
them
to
remaine
distinct
,
and
that
they
are
to
be
distinguished
of
vs
.
Iohn
.
14.28
.
In
this
sense
Christ
said
,
The
father
is
greater
then
I
,
the
which
is
to
be
vnderstood
in
respect
of
his
humanitie
:
for
in
respect
of
his
deitie
,
he
saith
the
father
and
I
are
one
:
and
as
S.
Paul
saith
,
Philip.
2.6
.
he
thought
it
no
robbery
to
be
equal
with
God
.
Mark
.
13.32
.
So
in
respect
of
his
humanitie
he
confesseth
himself
to
be
ignorant
of
the
day
of
iudgement
,
but
in
respect
of
his
godhead
he
knoweth
all
things
.
In
respect
of
his
manhood
hée
was
subiect
to
infirmities
,
as
hunger
,
Matth.
4.
●
.
Iohn
.
4.
●6
.
wearinesse
,
yea
and
vnto
death
.
but
in
respect
of
his
deitie
he
was
subiect
to
none
of
these
,
but
was
impassible
,
&
immortall
:
So
in
respect
of
his
manhood
he
was
contained
in
place
,
and
when
hée
was
risen
,
the
Angel
said
he
is
risen
and
is
not
here
,
but
in
respect
of
his
godhead
,
he
is
in
all
places
,
1.
King
.
8.
●7
.
the
heauens
of
heauens
do
not
contein
him
.
So
I
conclude
that
in
respect
of
his
humaine
nature
&
bodie
as
when
he
was
in
earth
,
he
was
not
in
heauen
:
so
now
being
in
heauen
he
is
not
vpon
earth
,
and
therefore
in
respect
of
his
humain
nature
he
said
,
me
ye
shal
not
haue
alwayes
,
I
leaue
the
world
,
I
am
no
more
in
the
world
:
and
in
respect
of
his
deitie
he
said
:
behold
I
am
with
you
to
the
end
of
the
world
.
And
yet
I
confesse
that
we
may
truely
say
that
whole
Iesus
Christ
God
and
man
is
with
vs
to
the
end
of
the
world
,
In
vnitate
personae
,
non
proprietate
naturae
.
as
S.
Augustin
saith
,
i.
in
vnitie
of
person
,
not
in
propriety
of
nature
:
for
if
we
consider
perticulerly
his
humaine
nature
that
is
not
with
vs
.
This
doctrine
the
ancient
Fathers
most
plainely
set
forth
,
as
Augustine
:
August
.
Epist.
57
ad
Dardanum
.
Vna
enim
persona
deus
&
homo
&c.
i.
for
he
being
God
and
man
is
one
person
,
and
booth
is
one
Christ
Iesus
,
who
is
euery
where
in
that
he
is
God
,
but
in
heauen
in
that
he
is
man
.
Againe
Ille
absens
est
praesentia
corporis
,
August
.
in
Psal.
127.
sed
presens
vigore
maiestatis
.i.
he
is
absent
in
respect
of
the
presens
of
his
bodie
,
but
present
by
the
power
of
his
maiesty
.
And
again
:
Sursum
est
dominus
&c.
i.
the
Lord
is
aboue
,
August
.
in
Ioan.
tract.
30.
but
also
here
is
the
Lord
the
truth
.
For
the
body
of
the
Lord
,
wherin
he
did
rise
,
can
be
but
in
one
place
,
but
his
truth
is
dispersed
euery
where
.
Againe
:
let
good
men
also
take
this
,
August
.
in
Ioan.
tract
.
50.
and
not
bée
carefull
:
for
he
spake
of
the
presence
of
his
bodie
.
for
as
touching
his
maiesty
,
his
prouidence
,
his
ineffable
and
inestimable
grace
,
that
is
fulfilled
which
hée
said
,
behold
I
am
with
you
alwaies
to
the
end
of
the
world
:
But
touching
the
flesh
which
the
word
took
to
it
,
touching
that
,
by
which
he
was
borne
of
the
virgine
,
apprehended
of
the
Iewes
,
crucified
vpon
wood
,
taken
from
the
crosse
,
wrapped
in
clothes
,
laid
in
the
sepulchre
reueiled
in
the
resurrection
,
ye
shall
not
alwayes
haue
him
with
you
.
Why
?
because
he
was
conuersant
with
his
disciples
40.
dayes
in
respect
of
his
bodely
presence
,
&
they
waiting
on
him
,
seing
him
,
but
not
following
him
,
he
ascended
into
heauen
,
and
is
not
here
?
for
he
is
there
,
sitting
at
the
right
hand
of
the
father
:
and
he
is
here
,
for
he
hath
not
left
vs
by
the
presence
of
his
maiestie
&c.
Contr.
faustum
▪
lib.
20.
cap.
11.
Againe
,
Augustine
saith
:
Christ
according
to
his
corporall
presence
,
could
not
be
at
once
in
the
sonne
,
in
the
moone
,
Lib.
1.
co●●.
Eutic●e●
.
&
vpon
the
crosse
.
Vigilius
a
godly
Bishoppe
of
Tridente
and
Martyr
giueth
most
plaine
witnesse
to
this
truth
,
saying
.
Nam
vide
myraculum
,
vide
vtriusque
proprietatis
mysterium
&c.
for
sée
a
myracle
,
sée
the
mysterie
of
the
property
of
both
the
natures
.
The
sonne
of
God
according
to
his
humanitie
is
gone
from
vs
according
to
his
diuinitie
he
said
vnto
vs
.
Behold
I
am
with
you
,
alwayes
to
the
end
of
the
world
:
if
he
be
with
you
,
how
doth
he
say
,
The
day
shal
come
when
ye
shall
desire
to
sée
one
day
of
the
sonne
of
man
,
&
you
shall
not
sée
it
.
But
both
he
is
with
vs
,
&
he
is
not
with
you
:
for
whom
he
hath
left
,
and
from
whom
he
is
departed
in
his
humanitie
,
he
hath
not
left
nor
forsaken
by
his
deitie
:
for
by
the
forme
of
a
seruant
,
which
he
hath
taken
from
vs
into
heauen
,
he
is
absent
from
vs
,
but
by
the
forme
of
God
,
which
doth
not
depart
from
vs
,
he
is
present
in
earth
with
vs
:
so
he
being
one
and
the
same
,
is
both
present
with
vs
,
and
absent
from
vs
.
And
againe
the
same
Vigilius
saith
,
Lib.
4.
contr.
Eutichen
.
Deinde
si
verbi
&
carnis
&c.
Moreouer
if
there
be
one
nature
of
the
word
and
flesh
,
how
commeth
it
to
passe
,
that
the
word
being
euerie
where
,
the
flesh
is
not
also
founde
to
be
euerie
where
,
for
when
it
was
in
the
earth
,
it
was
not
in
heauen
:
and
for
that
now
it
is
in
heauen
,
it
is
not
in
earth
,
and
in
so
much
it
is
not
,
that
according
to
it
,
wée
looke
for
Christ
to
come
from
heauen
,
whom
according
to
the
word
,
we
beléeue
to
be
with
vs
in
the
earth
.
Therefore
according
to
your
doctrine
,
either
the
word
is
conteined
in
place
with
the
flesh
,
or
the
flesh
is
euery
where
with
the
word
,
seeing
that
one
nature
receiueth
not
in
it selfe
any
thing
contrary
and
diuers
.
Hitherto
Vigilius
,
whereby
we
may
sée
how
néere
the
papists
ioine
with
that
old
heretical
Abbot
Eutiches
condemned
in
the
counsell
of
Calcidone
,
in
confounding
the
properties
of
both
natures
,
and
holding
that
Christs
flesh
and
body
is
at
one
instant
both
in
heauen
and
earth
and
in
infinit
places
of
the
earth
.
Therfore
we
are
not
to
séeke
our
sauiour
Christ
in
earth
,
but
we
must
be
Eagles
to
soare
vp
by
faith
into
heauen
,
and
there
to
eat
his
flesh
&
drinke
his
blood
.
S.
Paul
exhorteth
vs
to
seeke
the
things
that
be
aboue
,
Colloss.
3.
●
.
where
Christ
sitteth
at
the
right
hand
of
God
:
in
which
words
he
moueth
vs
to
seeke
the
things
that
be
there
where
Christ
is
,
but
Christ
is
aboue
in
heauen
,
therefore
wée
must
seeke
the
thinges
that
bée
aboue
in
heauen
and
not
the
thinges
that
be
vppon
earth
.
But
if
Christ
bée
vpon
earth
as
the
Papists
teach
,
then
either
Paules
reason
is
not
good
,
or
we
may
seeke
the
things
that
he
vppon
earth
,
which
he
doth
in
expresse
words
forbid
vs
.
But
I
will
prosecute
this
matter
no
further
,
onely
I
will
lay
forth
certaine
absurdities
that
follow
of
this
grosse
doctrine
of
Transubstantiation
.
First
,
If
Christs
real
and
natural
body
be
there
vnder
those
formes
of
bread
and
wine
as
they
teach
,
then
we
do
with
our
mouthes
receiue
and
eate
the
verie
bodie
of
Christ
,
and
drinke
his
blood
,
but
this
is
not
onely
an
absurditie
,
but
also
wickednesse
and
impietie
as
S.
Augustine
saith
,
August
.
lib.
3.
de
doct.
christ
.
cap.
16.
whose
words
are
worthy
wel
to
be
marked
and
considered
.
He
giuing
rules
how
to
vnderstand
the
scriptures
,
amongst
others
giueth
this
for
one
,
That
if
the
scripture
seeme
either
to
command
any
thing
that
is
euill
and
nought
,
or
to
forbid
any
thing
that
is
good
and
profitable
,
then
it
is
not
a
proper
speach
,
but
a
figuratiue
.
The
example
that
he
bringeth
is
this
.
Except
ye
eate
the
flesh
of
the
sonne
of
man
,
and
drinke
his
blood
ye
shall
haue
no
life
in
you
.
He
seemeth
to
commaund
(
saith
he
)
a
horrible
and
wicked
thing
.
Therefore
it
is
a
figure
,
commaunding
vs
to
communicate
vpon
the
Lords
passion
,
and
sweetly
and
profitably
to
hide
vp
in
memory
,
that
his
flesh
was
crucified
and
wounded
for
vs
.
In
which
words
S.
Augustine
not
onely
condemneth
,
that
grosse
and
Capernaicall
eating
and
drinking
of
Christs
flesh
and
blood
,
which
the
Papists
imagine
,
but
also
sheweth
what
it
is
to
eat
his
flesh
and
drinke
his
blood
,
euen
faithfully
to
beleeue
and
acknowledge
in
our
hearts
,
that
his
bodie
was
crucified
and
his
blood
shed
vpon
the
crosse
for
vs
.
But
Pope
Nicolas
with
the
Romane
counsell
enforcing
that
excellent
learned
man
Berengarius
to
recant
,
and
denie
the
true
doctrine
which
he
had
mainteyned
,
caused
him
to
confesse
(
as
appeareth
in
the
Popes
owne
decrees
)
the
very
body
of
Christ
in
truth
to
be
handled
by
the
priests
hands
,
De
consec
.
dist.
2.
Ego
Beringarius
manibus
sacerd.
frangi
,
&
fidelium
dentibus
atteri
.
and
to
be
broken
&
torne
by
the
téeth
of
the
faithful
.
The
which
is
so
absurd
and
grosse
that
the
very
barbarous
writer
of
the
glosse
vppon
that
place
,
giueth
warning
warely
and
wisely
to
vnderstand
Beringarius
words
,
or
else
we
may
fal
into
greater
heresie
then
he
held
.
An other
absurditie
is
this
,
that
if
Christ
naturall
bodie
be
in
the
sacrament
,
then
our
sauiour
Christ
did
eat
his
owne
body
,
for
that
our
sauiour
Christ
did
eate
the
sacrament
,
doth
appeare
by
these
his
words
after
supper
.
Verely
I
say
vnto
you
,
Matth.
●6
.
I
will
not
henceforth
drinke
anie
more
of
the
fruit
of
the
vine
&c.
And
as
our
Sauiour
vouchsafed
to
be
baptized
,
that
he
might
sanctifie
Baptisme
vnto
vs
,
euen
so
he
did
receiue
this
sacrament
also
,
to
sanctifie
it
vnto
vs
,
and
thereby
to
assure
vs
the
more
of
our
communion
&
fellowship
with
him
.
Chrisost.
in
Mat.
Homil.
83.
de
Consecr.
dist.
2.
cap.
nec
Moses
.
Et
glos
.
in
cap.
in
Christo
.
This
both
Chrisostom
doth
flatly
affirm
,
and
the
papists
themselues
do
not
deny
,
but
plainly
confesse
in
these
rude
rimes
without
reason
.
Rex
sedet
in
Coena
turba
cinctus
dnodena
.
Se
tenet
in
manibus
,
se
cibat
ipse
cibo
.
i.
The
king
sitting
at
his
supper
with
his
xii
.
Apostles
helde
himselfe
in
his
hands
,
and
fedde
himselfe
with
the
meat
of
himselfe
.
Now
whether
this
be
not
an
absurditie
,
that
our
sauiour
Christ
sitting
with
his
disciples
,
did
with
his
natural
body
,
eate
his
naturall
body
,
I
will
commit
it
to
the
conscience
and
iudgement
of
the
godly
to
consider
.
And
whether
it
must
not
hereof
follow
that
he
had
too
bodies
,
one
an
Actiue
,
that
did
eate
,
and
another
a
passiue
that
was
eaten
.
An other
absurditie
hereof
ensueth
,
that
whereas
the
papists
teach
the
Christs
body
is
in
the
sacrament
,
being
impassible
,
mortall
,
and
glorified
,
contradictories
must
néeds
be
affirmed
at
one
instant
vpon
Christs
bodie
:
for
his
body
wherein
he
sate
at
the
table
with
his
disciples
was
visible
,
but
the
body
in
the
sacrament
inuisible
:
that
bodie
was
passible
,
this
impassible
:
that
subiect
to
death
which
shortly
after
died
vpon
the
crosse
:
this
not
subiect
to
death
.
Now
it
can
no
more
be
,
that
Christs
body
at
one
instant
,
should
be
visible
and
inuisible
,
passible
,
and
impassible
,
subiect
to
death
and
not
subiect
to
death
:
then
it
can
be
a
bodie
and
no
body
.
And
therefore
this
is
a
foule
absurditie
.
Moreouer
for
Christs
body
to
be
at
one
instant
in
heauen
and
earth
and
infinite
places
of
the
earth
,
is
as
I
haue
shewed
,
and
proued
before
an
absurdity
.
And
that
Christs
bodie
should
bée
in
the
Sacrament
without
any
accidences
of
a
body
,
as
form
,
figure
,
length
,
breadth
,
thicknesse
,
is
as
I
touched
before
an
absurditie
.
This
doctrine
bringeth
an
other
absurdity
,
which
they
maintain
:
that
wicked
men
do
eat
the
very
body
of
Christ
.
Whereas
Christ
himselfe
saith
:
Iohn
.
●
.
54
.
whosoeuer
eateth
my
flesh
and
drinketh
my
blood
,
56.
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
And
againe
,
he
that
eateth
my
flesh
and
drinketh
my
blood
,
57.
dwelleth
in
me
and
I
in
him
:
hée
that
eateth
me
shal
liue
by
me
.
But
the
wicked
haue
not
eternall
life
,
neither
do
they
liue
by
Christ
being
deade
in
their
sinnes
.
Therefore
the
wicked
do
not
eat
Christs
flesh
nor
drink
his
blood
.
Augustine
saith
:
August
.
in
Ioh.
tract.
26.
Huius
rei
sacramentum
id
est
vnitatis
&c.
The
sacrament
of
this
thing
,
that
is
of
the
vnitie
of
Christs
bodie
and
blood
is
prepared
in
the
Lords
table
,
and
receiued
of
the
Lords
table
,
in
some
places
euery
day
,
in
some
at
certaine
times
,
of
some
men
to
life
,
of
some
to
destruction
.
But
the
thing
it selfe
wherof
it
is
a
sacrament
is
destruction
to
none
,
but
life
to
euery
one
that
is
partaker
of
it
.
Again
the
same
Augustine
saith
:
August
.
lib.
21.
de
imitat
.
Dei
cap.
25.
Non
dicendum
eum
manducare
corpus
Christi
,
qui
in
corpore
non
est
Christi
.
i.
we
must
not
say
that
he
doth
eate
the
body
of
Christ
,
who
is
not
in
the
body
of
Christ
.
And
againe
in
the
same
place
.
Idem
ibid.
Nec
isti
ergo
dicendi
sunt
manducare
corpus
Christi
,
quoniam
nec
in
membris
computandi
sunt
Christi
&c.
Therefore
they
are
not
to
be
said
to
eat
the
bodie
of
Christ
,
because
they
are
not
to
be
counted
among
the
members
of
Christ
,
for
not
to
speake
of
other
things
they
cannot
at
one
time
be
the
members
of
Christ
and
the
members
of
a
harlot
.
Origene
saith
:
Est
verus
cibus
.
i.
Orig.
in
Matth.
15.
that
is
the
true
meate
,
which
no
wicked
man
can
eate
:
for
if
a
wicked
man
could
eat
the
body
of
Christ
,
it
would
not
be
writen
,
He
that
eateth
this
bread
shall
liue
for
euer
.
These
places
I
do
alledge
to
confute
not
onely
this
absurd
assertion
,
but
also
that
grosse
doctrine
of
transubstantiation
:
for
if
the
bread
be
so
transubstantiated
into
Christs
body
(
then
the
wicked
do
eate
Christs
body
:
if
the
wicked
do
not
eat
Christs
body
,
(
as
by
the
proofes
before
alledged
doth
plainely
appeare
)
then
is
there
no
such
transubstantiation
nor
carnall
presence
as
they
vainely
imagine
,
and
falsely
affirme
for
to
be
.
But
heere
also
they
want
not
a
shift
,
which
is
,
that
the
wicked
doe
eate
Christs
flesh
and
drink
his
blood
but
not
worthily
.
But
I
would
haue
them
to
proue
that
a
man
may
eate
Christs
bodie
vnworthely
.
In
déede
I
confesse
that
the
wicked
may
vnworthely
eat
of
this
bread
&
drink
of
this
cuppe
of
the
Lords
,
1.
Cor.
11.27
.
and
be
guilty
of
the
bodie
and
blood
of
Christ
,
as
S.
Paul
saith
,
because
that
through
infidelitie
they
do
reiect
Iesus
Christ
offred
therby
.
But
that
the
wicked
and
reprobate
be
either
worthely
or
vnworthely
partakers
of
Iesus
Christ
,
that
I
do
deny
.
Yet
to
proue
this
shamelesse
assertion
see
how
they
be
not
ashamed
wilfully
to
corrupt
the
holy
Scriptures
.
Titul
.
21.
Arti.
1.
de
sumpt
.
Euch.
Bunderius
a
lying
and
false
Frier
,
is
not
abashed
thus
to
alledge
S.
Paules
place
which
euen
now
I
brought
forth
:
Multi
enim
indigne
accipiunt
de
quibus
ait
Apostolus
:
Qui
manducat
carnem
,
&
bibit
calicem
domini
indigne
iuditium
sibi
manducat
&
bibit
.
i.
For
many
do
vnworthely
receiue
of
whom
the
Apostle
speaketh
.
He
that
eateth
the
flesh
and
drinketh
the
cuppe
of
the
Lord
vnworthely
,
eateth
&
drinketh
his
owne
damnation
.
Heere
this
deceitfull
Frier
for
panem
the
bread
putteth
carnem
the
flesh
that
whereas
the
Apostle
saith
,
he
that
eateth
this
bread
,
and
drinketh
this
cup
&c.
He
maketh
him
to
say
,
he
that
eateth
the
flesh
and
drinketh
the
cuppe
of
the
Lord
vnworthely
:
wherein
you
sée
how
he
altereth
S.
Pauls
words
and
corrupteth
the
place
.
But
no
maruell
for
such
shamelesse
assertions
,
and
corrupt
doctrin
,
cannot
be
defended
without
shame
lesse
corrupting
of
the
holy
Scriptures
.
But
they
will
say
,
the
sense
and
meaning
is
all
one
:
for
he
that
eateth
that
bread
,
eateth
Christs
body
.
But
that
is
the
question
,
and
therefore
they
vse
a
deceitfull
Argument
called
petitio
principii
,
taking
that
for
graunted
which
is
in
question
and
is
denied
:
for
the
bread
is
one
thing
,
Christs
bodie
an
other
:
And
although
we
are
not
to
seperate
Christ
from
the
sacrament
,
yet
we
ought
not
to
confound
them
,
but
to
distinguish
betwéene
them
:
for
euen
as
the
godly
Fathers
did
teach
touching
the
two
natures
of
the
deitie
and
humanity
in
our
Sauiour
Christ
,
that
they
are
neither
to
be
distracted
a
sunder
and
seperated
,
as
did
Nestorius
,
nor
the
properties
of
them
to
be
confounded
,
as
did
Eutiches
:
but
the
said
properties
are
to
be
distinguished
.
Euen
so
are
we
to
deale
in
this
matter
of
the
sacrament
,
concerning
the
signe
and
thing
signified
,
that
neither
they
are
to
be
distracted
a
sunder
,
&
deuided
:
nor
to
be
confounded
●ogether
,
but
to
be
distinguished
.
The
sign
which
is
the
bread
and
wine
,
are
things
visible
and
corruptible
which
wil
in
short
time
putrifie
:
Iesus
Christ
the
thing
signified
,
is
to
our
outward
eyes
inuisible
and
is
incorruptible
.
The
bread
and
wine
are
vpon
earth
:
Iesus
Christ
is
in
heauen
at
the
right
hand
of
God
.
The
bread
&
wine
are
receiued
with
our
mouthes
,
broken
with
our
téeth
,
and
féede
our
bodies
:
Iesus
Christ
is
fide
digerendus
saith
Tertullian
Tertull.
de
resurrect.
carnis
.
receiued
and
eaten
by
faith
,
&
féedeth
our
soules
to
liue
to
God
eternally
:
The
bread
and
wine
are
receiued
of
all
both
faithfull
and
vnfaithfull
,
godly
and
wicked
.
Iesus
Christ
is
onely
receiued
of
them
who
be
faithful
,
Ephes.
3.
in
whose
hearts
he
dwelleth
by
faith
.
They
that
do
eate
the
bread
and
wine
do
die
,
not
onely
this
outward
death
,
but
also
many
die
eternally
:
Iohn
.
9.51
.
but
he
that
eateth
this
bread
that
came
downe
from
heauen
which
is
Iesus
Christ
himselfe
shal
liue
for
euer
.
Thus
a
difference
is
to
be
put
betwéene
the
externall
sacrament
,
and
Iesus
Christ
of
whom
it
is
a
Sacrament
.
And
yet
we
must
not
distract
&
seperate
altogether
Iesus
Christ
from
the
sacrament
,
but
beléeue
that
he
is
truely
offered
to
all
,
and
effectually
receiued
of
those
that
be
gods
children
,
and
haue
a
true
faith
,
which
is
the
very
mouth
of
the
soule
,
whereby
they
eate
his
flesh
&
drinke
his
blood
,
as
Christ
saith
:
Iohn
.
●
.
35
.
I
am
the
bread
of
life
,
he
that
commeth
to
me
shall
neuer
hunger
,
and
he
that
beléeueth
in
me
shall
neuer
thirst
.
Now
I
will
onely
shew
briefly
the
vncertainty
of
this
doctrin
of
Transubstantiation
,
Lib.
4.
dist.
11.
cap.
Si
autem
.
and
so
I
will
end
this
discourse
.
Peter
Lombard
the
master
of
the
sentences
writeth
thus
:
Si
autem
quaeritur
qualis
sit
illa
conuersio
an
formalis
an
substantialis
,
vel
alterius
generis
,
definire
non
sufficio
:
formalem
tamen
non
esse
cognosco
quia
species
quae
ante
fuerant
remanent
.
i.
If
it
be
asked
what
kinde
of
conuersion
that
is
,
whether
formal
or
substantiall
,
or
of
any
other
kind
I
am
not
able
to
define
.
But
yet
I
know
,
that
it
is
not
a
formal
conuersion
,
because
that
the
formes
and
shewes
which
were
before
do
still
remaine
.
Afterward
he
addeth
:
some
think
that
it
is
a
substantiall
conuersion
,
saying
that
one
substance
is
so
conuerted
into
an
other
substance
,
that
the
one
is
essentially
made
the
other
,
to
the
which
sense
the
fore alledged
authorities
do
séeme
to
consent
.
But
some
do
not
graunt
that
the
substance
of
bread
,
is
at
any
time
made
the
flesh
of
Christ
.
Others
be
graunt
,
that
that
which
was
bread
or
wine
,
after
consecration
is
the
body
and
blood
of
Christ
:
Some
doe
say
thus
,
that
that
conuersion
is
so
to
be
vnderstoode
,
that
vnder
those
accidences
,
vnder
which
before
was
the
substance
of
bread
and
wine
,
after
consecration
is
the
substance
of
the
body
&
blood
:
but
others
haue
thought
that
the
substance
of
bread
and
wine
doe
there
remaine
,
and
that
there
also
is
the
body
and
blood
of
Christ
.
Hitherto
the
master
of
all
the
Popish
schoolemen
,
whose
booke
of
Sentences
was
of
such
credite
and
autority
with
them
that
it
was
more
read
&
expounded
then
the
holy
bible
.
Whereby
wée
may
plainely
sée
how
vncertaine
this
their
doctrine
is
,
and
what
diuers
opinions
haue
bene
of
it
.
So
Gabriel
Byell
Gab.
Biell
in
exposit.
Canonis
Missae
lect.
40.
an
other
great
scholeman
writeth
thus
:
Quomodo
ibi
sit
Christi
corpus
,
an
per
conuersionem
alicuius
in
ipsum
an
sine
conuersione
incipiat
enim
corpus
Christi
cum
pane
,
manentibus
substantia
&
accidentibus
panis
,
non
inuenitur
expressum
in
canone
Bibliae
.
Vnde
de
hoc
antiquitus
fuerunt
diuersae
opiniones
.i.
How
the
body
of
Christ
is
there
,
whether
by
conuersion
of
some
thing
into
it
,
or
without
conuersion
,
there
beginne
to
the
body
of
Christ
with
the
bread
,
the
substance
and
accidences
of
the
breade
remaining
still
,
it
is
not
found
expressed
in
the
canon
of
the
bible
.
Whereupon
in
old
time
there
were
diuers
opinions
hereof
.
And
afterward
he
rehearseth
foure
.
Besides
this
,
what
if
Iohn
Fisher
bishop
of
Rochester
,
a
great
patrone
of
the
Pope
and
his
doctrine
,
doe
flatly
confesse
that
this
presence
of
Christs
body
and
blood
in
the
sacrament
cannot
be
proued
by
the
scriptures
.
Ioh.
Roffens
.
Episc.
in
defentio
Regiae
assertionis
cont.
captiuit
.
Babilonicam
M.
Lutheri
N.
8.
&
O.
Whose
words
be
these
,
Hactenus
Mattheus
&c.
Hitherto
Matthew
who
onely
maketh
mention
of
the
new
Testament
:
neither
is
there
any
word
here
set
downe
,
whereby
it
may
be
prooued
that
in
our
masse
,
there
is
made
a
true
presence
of
Christs
bodie
and
blood
:
for
although
Christ
made
of
the
breade
his
flesh
,
and
of
the
wine
his
blood
,
it
doth
not
therefore
follow
,
that
we
by
vertue
of
any
word
here
set
downe
,
can
doe
the
like
,
when
we
attempt
the
same
.
Again
he
saith
:
Non
potest
per
vllam
scripturam
probari
&c.
It
cannot
be
proued
by
any
scripture
,
that
either
a
layman
,
or
priest
as
often
as
he
attempteth
the
same
,
can
in
like
manner
make
of
bread
and
wine
the
bodie
and
blood
of
Christ
,
as
Christ
himselfe
made
,
séeing
this
is
not
conteined
in
the
scriptures
.
And
again
he
concludeth
this
matter
thus
:
Ibid.
Ex
iis
opinor
&c.
By
these
things
I
suppose
euery
man
perceiueth
that
the
certenty
of
this
matter
dependeth
not
so
much
of
the
gospel
,
as
of
the
vse
and
custome
,
which
so
many
ages
hath
bene
commended
vnto
vs
from
the
verie
first
fathers
.
Héere
by
the
iudgement
of
Bishop
Fisher
,
this
doctrine
of
Transubstantiation
and
reall
presence
,
dependeth
not
so
much
vpon
the
Gospel
,
as
vpon
custome
:
&
that
it
cannot
be
proued
by
the
Scriptures
:
whereby
we
may
sée
how
vncertaine
it
is
.
So
that
we
may
say
with
Tertullian
:
Nihil
de
eo
constat
,
Lib.
de
carne
Christi
.
quia
Scriptura
non
exhibet
.i.
We
know
nothing
thereof
,
because
the
Scripture
doth
not
shew
it
.
And
againe
:
Lib.
de
monogamia
.
Negat
scriptura
quod
non
notat
.i.
The
scripture
doth
deny
that
,
which
it
doth
not
expresse
:
wherefore
let
vs
forsake
this
doubtful
doctrine
,
yea
this
erronious
,
absurd
and
false
doctrin
,
and
let
vs
imbrace
the
truth
before
declared
:
let
vs
not
séeke
Christ
here
vpon
earth
,
but
let
vs
lift
vp
our
hearts
into
heauen
,
&
there
by
faith
eate
Christs
blessed
body
that
was
offred
,
and
drinke
his
precious
blood
shedde
vpon
the
crosse
for
vs
,
to
feede
and
nourish
our
soules
to
eternal
life
,
which
is
not
to
be
done
carnally
,
but
spiritually
,
yet
truely
and
effectually
.
Now
let
vs
prepare
our selues
to
come
reuerently
and
worthely
to
this
holy
sacrament
,
the
which
that
we
may
do
:
we
ought
as
S.
Paul
exhorteth
vs
,
1.
Cor.
11.
to
proue
and
examine
our selues
,
and
so
to
eat
of
this
bread
&
drink
of
this
cuppe
for
he
that
eateth
this
bread
,
and
drinketh
this
cup
of
the
Lord
vnworthely
,
eateth
and
drinketh
his
owne
damnation
.
We
are
therefore
,
not
so
much
to
examine
others
,
which
by
confessions
priests
did
in
popery
,
as
to
try
our selues
&
to
cal
our selues
to
account
before
god
.
First
we
must
examine
our
own
hearts
,
whether
we
imbrace
and
beléeue
in
our
hearts
the
true
doctrine
of
Iesus
Christ
sanctified
vnto
vs
in
the
scriptures
,
&
sealed
with
the
blood
of
Christ
:
&
chiefly
whether
we
rest
onely
vpon
the
righteousnesse
of
Iesus
Christ
,
and
that
we
séeke
our
saluation
onely
in
him
,
who
is
giuen
of
God
,
1.
Cor.
1.30
.
to
be
vnto
vs
wisedome
,
righteousnes
,
sanctification
and
redemption
,
that
he
that
reioyceth
,
may
reioyce
in
the
Lord
.
If
we
doe
not
vnfainedly
yeld
to
this
true
doctrine
,
it
is
impossible
,
that
we
can
be
worthy
receiuers
of
this
Sacrament
which
(
as
I
haue
declared
)
is
ordained
and
giuen
vnto
vs
to
seale
and
confirme
the
said
true
doctrin
of
our
saluation
onely
by
Iesus
Christ
crucified
,
vnto
our
hearts
and
consciences
.
And
therefore
if
any
that
do
not
beléeue
with
his
heart
,
and
confesse
with
his
mouth
this
holy
and
heauenly
doctrine
,
but
being
still
frosen
in
the
dregges
of
wicked
superstition
and
deceiuable
errour
,
séeking
some
part
of
saluation
in
mens
merits
,
and
in
their
owne
works
,
come
to
receiue
this
holy
mystery
and
sacrament
,
they
cannot
worthely
receiue
it
,
but
doth
most
wickedly
abuse
it
.
Doing
in
like
sort
,
as
if
a
man
should
put
her
Maiesties
seale
,
to
such
a
writing
as
she
neuer
allowed
,
graunted
,
nor
commaunded
,
but
is
directly
contrary
to
her
wil
&
pleasure
,
he
that
so
vseth
her
seale
,
abuseth
her
maiesty
,
is
a
traitour
,
and
deserueth
to
be
hanged
:
euen
so
these
men
beléeuing
erronious
and
false
doctrine
,
such
as
hath
no
warrant
of
Gods
word
,
and
is
iniurious
to
the
death
and
passion
of
Iesus
Christ
the
sonne
of
God
,
whereof
this
Sacrament
is
a
seale
:
in
receiuing
it
doe
horribly
abuse
it
,
in
making
it
a
seale
of
their
damnable
doctrine
,
and
bée
traitors
to
Iesus
Christ
:
and
vnlesse
God
in
mercy
graunt
them
repentance
will
hang
in
hell
for
it
.
Therefore
such
as
professe
popery
,
or
any
other
wicked
heresie
,
and
will
not
reny
and
forsake
to
sinne
,
are
not
to
be
admitted
to
receiue
this
sacrament
,
Exod.
11.43
.
for
if
no
stranger
might
receiue
the
passeouer
:
them
such
as
be
not
onely
straungers
,
but
also
enemies
to
the
trueth
,
are
not
to
receiue
this
our
passeouer
,
which
is
a
sacrament
of
Iesus
Christ
,
by
whom
we
haue
true
deliuerance
from
eternall
destruction
and
damnation
.
They
are
therefore
first
to
be
instructed
diligently
in
the
truth
,
the
which
if
they
stubbernly
withstand
,
they
ought
seuerely
by
the
magistrate
to
bée
punished
,
yea
and
generally
al
that
are
to
be
receiued
to
communicate
of
this
holy
sacrament
are
first
to
be
catechised
and
instructed
in
the
true
doctrine
of
saluation
,
and
are
to
be
taught
,
what
this
sacrament
is
,
to
what
end
it
was
ordeined
,
and
what
comfort
,
and
spirituall
profit
they
are
to
receiue
by
it
.
Eod.
12.26
.
So
God
commaunded
the
Israelits
to
instruct
their
children
in
the
doctrine
of
the
passeouer
,
&
to
teach
them
the
causes
wherefore
it
was
ordeined
,
and
appointed
by
God
.
And
we
reade
that
when
Iosiah
did
keepe
that
great
passeouer
,
●
.
Paralip.
35.6
.
he
commaunded
the
Priests
both
to
sanctifie
themselues
,
&
to
prepare
their
brethren
,
that
they
might
do
according
to
the
word
of
the
Lord
by
the
hand
of
Moses
.
Therefore
both
parents
ought
priuatly
to
teach
their
children
,
&
ministers
should
publikely
instruct
the
people
in
all
true
doctrine
,
and
diligently
prepare
them
,
that
they
come
worthely
to
the
receiuing
of
this
holy
sacrament
.
But
these
things
are
in
a
manner
vtterly
neglected
,
for
parents
haue
no
care
nor
conscience
of
doing
this
duty
which
the
Lord
layeth
vpon
them
,
yea
most
be
so
blind
and
so
ignorant
themselues
in
gods
truth
,
that
they
be
neither
able
to
instruct
themselues
,
nor
to
teach
others
.
Ministers
for
the
most
part
neither
preach
,
nor
Catechise
the
people
,
but
admit
al
hand
ouer
head
to
this
holy
sacrament
,
where
by
it
is
greatly
profaned
and
abused
.
Some
thinke
it
ynough
somtimes
to
preach
,
but
they
neither
catechise
and
instruct
the
people
in
the
grounds
,
and
principles
of
religion
,
nor
priuatly
examine
&
prepare
them
to
the
worthy
communicating
of
this
holy
mysterie
and
sacrament
.
And
therefore
the
people
come
ignorantly
and
without
knowledge
vnto
it
,
without
the
which
the
mind
of
man
cannot
be
good
as
Salomon
saith
:
Prouerb
.
19.2
.
and
so
most
wickedly
abuse
it
,
and
kindle
gods
wrath
against
them
for
it
:
Let
therfore
parents
do
this
duetie
,
which
God
laieth
vpon
them
in
teaching
their
children
&
families
the
true
knowledge
of
god
,
and
the
right
vse
of
this
sacrament
.
Let
ministers
both
publikely
preach
Christs
Gospel
,
and
also
perticularly
catechise
and
instruct
their
people
in
the
doctrine
of
saluation
,
and
namely
of
this
Sacrament
,
that
they
may
reuerently
&
worthely
for
the
strengthening
of
their
faith
&
comfort
of
their
consciences
receiue
it
.
Moreouer
euery
man
that
commeth
to
the
lords
table
must
examine
his
own
heart
,
whether
he
féele
the
same
touched
with
true
repentance
,
and
an
effectuall
remorse
for
his
manifold
and
haynous
sinnes
commited
against
Gods
maiesty
,
for
as
the
Israelits
were
with
bitter
herbs
to
eat
their
passeouer
:
Exod.
12.8
.
so
we
ought
to
receiue
this
holy
sacrament
of
Christs
body
and
blood
with
bitter
repentance
for
our
manifold
iniquities
,
being
inwardly
pricked
in
conscience
,
that
wée
haue
so
grieuously
offended
our
gratious
God
,
in
doing
such
wicked
things
as
he
forbiddeth
,
and
not
doing
those
holy
things
that
he
commaundeth
vs
,
or
not
doing
them
in
that
pure
sincere
sort
that
he
requireth
of
vs
.
This
true
repentance
must
bring
with
it
,
a
true
amendment
and
reformation
of
life
,
in
forsaking
such
sins
as
we
haue
heretofore
committed
,
and
in
indeuoring
diligently
to
do
those
things
,
that
wée
know
to
be
good
acceptable
before
God
our
Sauiour
.
Iames.
5.12
.
He
that
hath
ben
a
swearer
must
sweare
no
more
,
but
let
his
speach
be
yea
yea
,
nay
nay
,
lest
he
fall
into
condemnation
,
and
he
must
vse
his
tongue
not
to
blaspheme
,
but
to
glorifie
Gods
name
,
and
to
praise
him
for
his
mercies
euery
morning
renewed
vnto
him
.
Lament.
3.23
.
If
any
haue
béene
a
prophanour
of
God
Sabboth
,
a
neglecter
of
gods
seruice
,
and
a
contemner
of
his
word
:
hée
must
forsake
these
sinnes
,
he
must
sanctifie
the
Sabboth
day
,
and
consecrate
it
as
glorious
to
the
Lord
,
not
doing
his
own
wayes
,
nor
séeking
his
owne
will
,
Isai.
58.13
.
nor
speaking
a
vaine
word
,
he
must
carefully
serue
God
with
a
pure
conscience
,
earnestly
loue
his
holy
word
,
and
hunger
after
it
,
as
his
daily
foode
.
He
that
hath
ben
an
adulterer
or
fornicator
must
flée
and
forsake
this
filthy
sinne
,
1.
Thess.
4.4
.
&
kéepe
the
vessell
of
his
body
and
soule
in
holinesse
and
honour
not
in
the
lusts
of
concupiscence
as
do
the
Gentiles
that
know
not
God
.
And
if
any
come
to
this
holy
table
like
a
filthy
dogge
before
he
haue
bewailed
vnfainedly
this
his
wickednesse
,
and
if
it
be
open
,
before
he
haue
publikely
shewed
true
tokens
of
his
true
repentance
,
and
reconciled
himself
to
the
Church
of
God
,
he
treadeth
vnder
his
filthy
féete
the
blood
of
Iesus
Christ
the
sonne
of
God
,
and
eateth
and
drinketh
his
owne
damnation
.
Those
that
haue
beene
dronkards
,
ought
to
forsake
this
beastlinesse
,
and
liue
soberly
and
temperately
in
Gods
feare
,
or
else
they
in
comming
to
this
sacrament
prouoke
Gods
anger
and
indignation
against
them
,
and
so
receiue
it
to
their
destruction
.
But
it
is
lamentable
to
sée
what
infinite
numbers
of
whoremongers
adulterers
,
incestious
persons
,
drunkards
,
&
such
other
filthy
swine
,
without
any
signe
of
repentance
or
satisfaction
to
the
Church
of
God
by
them
offended
,
doe
come
and
be
receiued
to
the
communicating
of
this
holy
sacrament
.
Lastly
we
ought
to
examine
our selues
whether
we
liue
in
Christian
loue
and
charitie
one
with
an
other
without
which
,
1.
Cor.
13.1
.
though
we
speake
with
the
mouth
of
men
and
angels
and
could
moue
mountaines
,
and
did
giue
all
our
goods
to
the
poore
,
yea
and
our
bodies
to
be
burned
we
be
nothing
,
and
without
it
,
we
can
do
nothing
,
that
may
be
acceptable
before
God
,
as
our
Sauiour
Christ
teacheth
vs
in
these
words
.
If
thou
bring
the
gift
or
oblation
to
the
alter
,
Matth.
5.24
.
and
there
remember
that
thy
brother
hath
ought
against
thée
,
leaue
there
thine
offring
before
the
alter
,
and
goe
thy
way
:
first
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
Our
Sauiour
Christ
here
speaking
of
the
alter
and
oblations
that
were
in
the
old
law
,
doth
teach
vs
,
that
we
can
do
nothing
acceptable
to
God
,
vnlesse
w●
be
truely
reconciled
to
our
brethren
,
and
do
sincerely
loue
them
,
euen
as
we
desire
God
in
Iesus
Christ
to
loue
vs
.
Therefore
if
we
liue
not
in
true
brotherly
loue
and
charitie
one
with
another
,
we
cannot
come
worthely
to
this
holy
supper
of
our
Lord
Iesus
Christ
:
for
it
is
a
sacrament
of
vnitie
as
Saint
Paul
saith
,
we
that
are
many
,
1.
Cor.
10.17
.
are
one
bread
&
one
body
,
because
we
al
are
pertakers
of
one
bread
.
For
euen
as
we
al
eate
of
one
bread
,
and
drinke
of
one
cup
,
so
we
declare
and
acknowledge
thereby
that
we
be
all
one
in
Christ
Iesus
,
all
members
of
one
mysticall
body
,
and
all
lynked
together
in
brotherly
loue
one
with
another
.
And
as
the
bread
is
made
of
many
graines
knoden
togither
,
euen
so
we
ought
all
to
be
knit
together
in
a
holy
profession
of
one
truth
,
and
in
brotherly
sincere
loue
one
to
another
,
which
must
bring
forth
her
fruits
in
humbling
our selues
one
to
another
in
the
feare
of
God
,
in
helping
,
comforting
and
reléeuing
one
another
&c.
But
lamentable
it
is
to
sée
how
cold
Christian
charitie
is
waxen
,
and
how
rare
it
is
among
men
.
Al
men
séeke
themselues
,
and
their
own
priuat
profit
,
and
not
the
good
and
benefite
of
their
brethren
:
we
dispise
and
disdaine
one
another
:
we
séeke
to
exalt
and
aduance
our selues
one
aboue
an
other
:
by
vsury
,
bribery
,
extorsion
,
and
oppression
we
pinch
,
bite
,
yea
and
deuour
one
an
other
.
If
these
be
our
fruits
,
if
thus
we
leade
our
liues
,
and
yet
come
to
communicate
on
this
holy
sacrament
,
we
prouoke
gods
fearefull
vengeance
against
vs
,
fearefully
for
to
plague
vs
.
So
Paul
sheweth
,
that
for
the
abusing
of
this
sacrament
at
Corinth
,
1.
Cor.
11.30
.
God
had
so
striken
them
,
that
many
were
dead
,
and
many
weak
and
sicke
among
them
.
And
when
I
consider
how
horribly
this
holy
Sacrament
is
abused
among
vs
,
how
this
pearle
is
cast
before
swine
,
and
ministred
to
all
,
without
making
any
difference
betwéene
the
cleane
and
vncleane
,
how
ignorantly
,
vnreuerently
and
profanely
it
is
receiued
,
I
cannot
but
stand
in
terrour
and
horrour
of
gods
fearefull
plagues
to
come
vpon
vs
,
euen
to
the
depriuing
vs
,
of
the
word
of
life
,
the
Gospel
of
our
saluation
,
and
of
this
pretious
pledge
of
our
Redemption
by
Iesus
Christ
.
Let
vs
therefore
deare
brethren
,
iudge
our selues
,
that
we
bee
not
iudged
of
the
Lord
our
God
,
but
let
vs
humble
our selues
vnder
his
mighty
hand
,
let
vs
truely
turne
vnto
him
by
vnfeined
repentance
,
and
amendment
of
life
.
Let
vs
with
all
reuerence
come
to
this
holy
feast
,
vnfeinedly
confessing
our
sinnes
with
an
inward
féeling
of
them
,
&
remorse
of
conscience
for
them
,
&
truly
trusting
in
gods
mercy
through
Iesus
Christ
,
who
came
into
this
world
to
saue
vs
sinners
:
1.
Tim.
1.15
.
2.
Cor.
8.9
.
Philip.
2.7
.
who
became
poore
to
inrich
vs
:
tooke
vpon
him
the
shape
of
a
seruant
to
purchase
eternal
fréedome
,
and
libertie
to
vs
:
submitted
himself
to
shame
,
Gal.
3.13.15
.
to
procure
euerlasting
glorie
to
vs
:
tooke
vpon
him
the
curse
,
to
obtaine
the
blessing
of
God
for
vs
:
finally
suffered
death
to
giue
eternall
life
vnto
vs
.
Thus
when
we
come
to
receiue
this
sacrament
,
let
vs
thus
declare
the
death
of
our
Lord
Iesus
Christ
,
&
acknowledge
with
heart
and
mouth
,
that
the
life
wée
now
liue
in
the
flesh
,
Gal.
2.20
.
we
liue
by
the
faith
of
the
sonne
of
God
,
who
hath
loued
vs
,
and
giuen
himselfe
for
vs
.
This
is
our
worthy
receiuing
of
this
holy
mysterie
,
euen
effectually
from
our
hearts
to
confesse
our
owne
vnworthinesse
,
and
earnestly
to
hunger
for
the
righteousnesse
of
Iesus
Christ
,
which
onely
is
able
to
discharge
our
vnrighteousnesse
.
If
therefore
we
do
vnfainedly
confesse
,
our
vnworthinesse
and
wickednesse
,
and
(
not
with
a
perfect
faith
,
which
no
where
is
to
be
found
,
and
which
if
we
had
,
wée
should
haue
no
such
néede
of
this
sacrament
,
which
is
ordeyned
to
strengthen
our
faith
and
to
be
as
it
were
a
prop
to
vphold
it
)
but
with
an
vnfaigned
faith
(
as
the
Apostle
termeth
it
)
come
vnto
Christ
Iesus
,
1.
Tim.
1.5
.
lay
our
sins
vpon
him
,
beléeue
that
he
hath
made
peace
by
the
blood
of
his
crosse
,
Coloss.
1.20
.
&
that
by
his
stripes
we
be
healed
,
if
we
do
truly
amend
our
sinfull
liues
,
1.
Pet.
2.24
.
2.
Pet.
1.4
.
féeling
the
corruption
that
is
in
the
world
through
lust
,
and
purelie
serue
God
with
good
consciences
.
And
finally
do
reconcile
our selues
one
to
an
other
,
and
liue
in
brotherly
loue
and
Christian
charitie
one
with
an
other
:
in
comming
to
this
sacrament
,
we
shall
not
onely
licke
the
rocke
,
but
also
sucke
the
hony
and
Oile
out
of
the
same
as
S.
Cyprian
saith
:
Serm.
de
Caen●
Domini
.
we
shall
not
onely
eate
Panem
domini
,
the
bread
of
the
Lord
as
Iudas
did
:
August
.
in
I●hn
tract.
59.
but
also
Panem
Dominum
,
that
bread
which
is
the
Lord
,
as
the
other
disciples
of
our
sauiour
Christ
did
:
we
shall
not
onely
receiue
these
visible
elements
of
bread
and
wine
,
but
also
we
shal
eat
Christs
flesh
and
drinke
his
blood
,
Iohn
.
6.56
.
he
shall
dwell
in
vs
and
we
in
him
,
and
shall
hereby
more
and
more
grow
vp
in
him
,
and
be
more
and
more
assured
of
our
saluation
in
him
.
These
things
the
father
of
all
mercie
worke
in
vs
,
and
continually
increase
in
vs
,
to
his
owne
glorie
,
and
our
eternall
comfort
and
saluation
through
Iesus
Christ
our
onely
sauiour
&
redéemer
,
to
whom
with
the
Father
&
the
holy
Ghost
,
be
all
praise
,
laud
,
and
glorie
now
and
for
euer
Amen
.
HOSEA
.
14.10
.
Who
is
wise
,
and
he
shall
vnderstand
these
things
?
and
prudent
and
he
shall
know
them
?
for
the
wayes
of
the
Lord
are
vpright
:
and
the
iust
shal
walke
in
them
:
but
the
wicked
shall
fall
therein
.