¶
A
Sermon
of
the
Supper
of
our
Lorde
Iesus
Christe
the
Sonne
of
God
.
THe
Apostles
,
the
Euangelistes
,
&
Paul
also
the
vessel
of
election
,
and
Apostle
of
the
Gentiles
,
haue
diligently
and
perfectly
described
the
holy
and
mysticall
Supper
of
our
Lorde
and
Redeemer
Iesus
Christ
,
in
these
wordes
:
When
the
Euen
was
come
,
the
same
night
in
which
Iesus
was
betrayed
,
he
sate
downe
with
the
twelue
.
And
as
they
dyd
eate
,
Iesus
,
when
he
had
taken
bread
,
and
geuen
thankes
,
brake
(
it
,
)
and
gaue
it
to
his
Disciples
,
saying
:
Take
yee
,
eate
yee
,
This
is
my
body
which
is
broken
Saint
Luke
and
Saint
Paul
haue
:
This
Cuppe
is
the
newe
Testament
in
my
bloud
,
which
is
shedde
for
you
,
and
for
many
,
for
the
remission
of
sinnes
.
As
often
as
you
shall
doo
this
,
doo
it
in
remembrance
of
me
.
For
as
often
as
yee
eate
this
beead
,
and
drinke
this
Cuppe
,
yee
doo
shewe
the
Lordes
death
tyll
he
come
.
And
first
,
we
must
consider
the
doctrine
which
the
Lord
taught
his
Disciples
in
the
Supper
.
Secondly
,
what
he
did
,
and
how
he
instituted
this
Supper
:
that
is
to
say
,
howe
the
Lord
celebrated
it
,
and
ordeyned
it
to
be
celebrated
by
the
Church
,
vnto
the
ende
of
the
world
.
Finally
,
of
what
sort
the
disciples
were
in
this
supper
,
and
how
they
behaued
them
selues
therein
:
that
we
may
learne
hereby
,
howe
we
ought
to
behaue
our selues
in
celebrating
this
most
holy
banquet
,
and
also
that
by
the
declaration
of
all
these
poynts
,
we
may
vnderstand
truely
what
the
mysticall
Supper
of
the
Lord
is
:
that
is
to
say
,
(
speaking
in
the
first
place
,
of
the
summe
of
the
matter
,
although
it
be
inwrapped
in
shadowes
and
figures
,
and
proposing
the
whole
matter
,
as
it
were
to
be
beholden
with
one
onely
sight
)
that
it
is
a
sacramentall
Ceremonie
,
or
an
holy
action
,
Moreouer
,
he
representeth
or
signifieth
by
these
tokens
and
pledges
,
reneweth
,
&
as
it
were
setteth
before
our
senses
his
giftes
or
benefites
,
which
the
faithful
receiue
.
Also
he
gathereth
together
visibly
his
seruauntes
into
the
companie
and
vnitie
of
his
body
:
finally
he
confirmeth
vnto
vs
the
remembrance
of
his
death
and
passion
,
and
of
our
redemption
,
admonishing
vs
in
the
meane
season
of
our
dutie
,
which
is
chiefely
to
yelde
him
prayse
and
thankes
giuyng
.
And
for
so
much
as
in
this
poynt
consisteth
chiefely
all
the
matter
of
our
saluation
,
he
commendeth
vnto
vs
,
and
repeateth
this
thing
in
many
sortes
and
diuersely
,
to
the
ende
that
we
shoulde
not
forget
him
,
or
lightly
regarde
him
,
but
that
he
myght
shewe
himselfe
cleerely
vnto
the
faythfull
for
euer
,
as
a
most
cleare
lyght
,
which
myght
shyne
vnto
them
and
lighten
them
.
Moreouer
he
figureth
,
proposeth
,
and
commendeth
vnto
vs
,
vnder
most
apt
figures
and
shadowes
,
this
most
excellent
part
of
doctrine
.
For
in
the
beginning
of
the
Supper
,
If
I
washe
thee
not
,
thou
hast
no
part
with
me
,
And
straight
way
afterward
:
He
which
is
washed
,
needeth
not
saue
to
washe
his
feete
,
but
is
cleane
euery
whit
.
Whereby
we
gather
,
that
the
Lorde
hath
taught
hereby
,
that
they
,
which
are
once
receyued
to
the
fauour
of
God
,
and
purged
by
the
bloud
of
the
Sonne
of
God
,
receyued
by
fayth
,
are
fully
iustified
.
But
bycause
they
,
which
are
iustifyed
,
so
long
as
they
lyue
in
this
world
,
haue
infirmities
in
their
fleshe
,
wherewyth
they
are
after
a
sort
soulied
,
as
be
the
feete
of
them
,
which
are
washed
with
muddy
water
,
he
signifieth
,
that
they
should
clense
these
spottes
by
continuall
repentance
.
Here
vnto
agreeth
the
worthy
saying
of
the
holy
Apostle
:
There
is
then
no
damnation
to
them
,
which
are
in
Christ
Iesu
,
which
walke
not
after
the
fleshe
,
but
after
the
spirit
.
Moreouer
he
commendeth
vnto
vs
the
mysterie
of
our
redemption
,
by
the
bread
and
wine
holily
instituted
,
for
signes
and
Sacramentes
of
his
bodye
deliuered
to
death
,
and
of
his
bloud
shed
for
vs
,
and
willeth
vs
,
that
we
neuer
forget
him
.
Besides
this
,
he
hath
not
onely
commended
vnto
vs
this
principall
point
of
our
saluation
in
parables
and
figures
,
but
also
hath
expounded
it
vnto
vs
most
manifestly
in
cleere
and
euident
woordes
,
For
I
will
receiue
you
(
euen
)
vnto
my selfe
,
that
where
I
am
,
there
maye
ye
be
also
.
And
agayne
he
sayth
,
I
am
the
way
,
and
the
truth
,
and
the
life
:
no
man
commeth
vnto
the
father
but
by
me
.
Also
:
Nowe
are
ye
cleane
through
the
word
,
which
I
haue
spoken
vnto
you
.
Byde
in
me
,
and
I
in
you
.
I
omit
here
purposely
many
such
lyke
things
:
for
you
haue
sufficiently
vnderstoode
by
that
which
wee
haue
alledged
,
with
what
diligence
,
and
howe
abundantly
and
aptly
,
he
hath
expounded
and
commended
vnto
vs
in
his
doctrine
(
the
which
often
in
his
Supper
he
repeated
to
hys
Disciples
)
the
principall
point
of
our
saluation
.
The
seconde
Article
.
The
Lorde
teacheth
vs
also
repentance
in
the
Supper
.
and
teacheth
that
faith
in
Christ
,
which
truely
iustifieth
,
but
also
instructed
vs
to
repentaunce
,
and
to
a
graue
and
earnest
accusation
of
all
our
misdeedes
,
a
man
may
finde
a
singular
discourse
of
all
this
matter
in
this
Supper
.
And
because
there
be
two
sortes
of
men
,
the
one
altogether
hypocriticall
and
vnfaithfull
,
wherof
Iudas
Iscariot
which
betrayed
our
Sauiour
,
is
the
true
patterne
:
and
the
other
righteous
,
pure
,
perfect
,
and
faithful
,
neuerthelesse
laden
and
burdened
with
vices
and
sinnes
,
the
which
the
other
Disciples
of
our
Lord
doo
represent
:
the
Lorde
in
the
beginnyng
addresseth
his
speache
to
Iudas
,
and
admonisheth
hym
grauely
,
reproueth
hym
,
and
toucheth
him
nearely
,
threatening
hym
with
euerlasting
destruction
:
Consequently
,
he
represseth
his
Disciples
reasonyng
among
them
selues
,
who
should
be
greatest
:
he
confirmeth
,
comforteth
,
and
strengtheneth
the
weake
,
the
fearefull
,
and
ready
to
fall
.
Also
he
aduertiseth
them
of
their
greeuous
fall
,
exhorting
them
after
their
fall
,
to
repentance
,
in
setting
before
them
the
example
of
Peter
,
to
whom
he
said
:
Simon
,
Simon
,
behold
,
Satan
hath
earnestly
desired
to
sift
you
.
And
the
rest
which
is
to
be
read
in
the
.22
.
of
S.
Luke
.
Hereunto
without
doubt
apperteineth
the
saying
of
the
Apostle
Paul
:
Let
a
man
examine
hym selfe
,
and
so
let
hym
eate
of
this
bread
,
and
drinke
of
this
Cuppe
.
Moreouer
,
the
doctrine
of
repentaunce
may
not
cease
after
the
Supper
.
For
it
must
often
be
repeated
vnto
men
,
that
they
keepe
them selues
from
committing
any
thing
vnwoorthy
hym
,
whose
members
they
be
made
in
the
holye
Church
.
This
selfe
same
doctrine
of
our
Lorde
Iesus
Christ
,
The
thirde
article
.
The
doctrin
of
the
lord
touching
charitie
,
pacience
,
&
prayers
.
&c.
bringeth
to
our
remembrance
fayth
and
repentaunce
,
mutuall
loue
and
charitie
,
the
which
without
ceasing
,
it
requireth
of
all
those
,
who
being
the
Disciples
of
Christe
,
are
made
in
like
manner
,
brethren
of
them
,
whiche
cal
vpon
his
name
.
By
this
shall
all
men
knowe
(
saith
the
Lorde
)
that
yee
are
my
Disciples
,
if
yee
haue
loue
together
,
as
I
haue
loued
you
.
This
is
my
commaundement
,
that
ye
loue
together
,
as
I
haue
loued
you
.
And
many
other
things
to
the
like
effect
.
Moreouer
,
he
teacheth
vs
constancie
in
true
faith
,
and
pacience
in
aduersities
and
afflictions
,
declaryng
the
griefes
which
the
faythfull
must
suffer
in
this
world
,
for
Iesus
Christ
.
The
doctrine
of
the
Lorde
is
manifest
in
S.
Iohn
,
in
the
xv
.
and
.xvi.
chapters
.
There
he
exhorteth
the
faithfull
to
continue
firme
and
fast
in
hym
,
by
a
sure
hope
,
and
not
to
be
plucked
thence
by
any
meanes
.
Also
he
admonisheth
them
,
that
in
his
name
,
(
as
in
the
name
of
the
only
and
true
Mediator
)
they
call
vpon
God
without
ceassyng
.
In
so
doing
,
he
promiseth
them
most
certaine
and
most
ready
helpe
.
By
the
which
things
we
learne
to
exact
the
whole
,
according
to
the
doctrine
of
the
Euangelists
and
of
the
Churche
,
of
all
them
which
be
partakers
of
the
Lordes
Supper
.
That
is
to
wyt
,
that
they
be
in
loue
and
charitie
one
with
another
,
that
they
be
constant
in
faith
,
pacient
in
afflictions
,
which
they
suffer
for
Iesus
Christ
:
and
finally
,
that
they
continue
stedfast
in
hope
,
and
that
they
separate
not
them selues
from
Christe
,
and
all
his
members
,
to
commyt
them selues
ouer
to
to
straunge
Religions
:
and
moreouer
,
that
they
continue
in
prayers
.
To
be
briefe
,
The
fourth
Article
.
The
Lordes
doctrine
of
his
body
,
and
his
spirit
.
there
is
nothing
which
the
Lord
repeateth
more
diligently
,
nor
more
often
vnto
his
Disciples
,
in
the
Sermon
which
he
made
vnto
them
after
the
Supper
,
than
this
:
That
he
woulde
no
longer
be
neither
with
them
,
nor
with
his
Church
,
bodyly
,
and
yet
notwithstandyng
that
he
would
not
forsake
his
in
any
thing
,
but
that
he
would
alwayes
be
carefull
for
them
.
And
I
wyl
pray
the
Father
(
saith
Christ
)
and
he
shall
giue
you
another
Comforter
,
that
he
may
bide
with
you
for
euer
,
(
euen
)
the
spirit
of
truth
,
(
and
)
he
shal
teach
you
all
things
,
and
bring
al
things
to
your
remembrance
,
whatsoeuer
I
haue
said
vnto
you
.
It
is
expedient
for
you
,
that
I
goe
away
:
for
if
I
goe
not
away
,
that
comforter
wyll
not
come
vnto
you
:
but
if
I
depart
,
I
wyll
sende
hym
vnto
you
.
And
the
rest
which
foloweth
in
the
.xvi.
of
saint
Iohn
:
Whereby
we
gather
necessarily
,
that
this
doctrine
ought
to
be
continuall
in
the
Churche
,
the
which
must
be
often
tymes
inculcated
,
and
brought
to
mynd
in
the
Supper
of
the
Lorde
,
that
the
church
of
Christ
may
vnderstand
,
that
those
things
which
are
spoken
of
the
presence
of
the
Lord
,
in
the
church
,
and
of
the
eating
of
hym
,
must
not
be
expounded
carnally
,
nor
corporally
,
but
spiritually
:
and
that
the
heauenly
foode
eaten
spiritually
,
profiteth
.
Hytherto
I
haue
intreated
briefely
of
the
diuers
,
plentiful
,
and
wholesome
doctrine
of
our
Lorde
Iesus
Christ
,
proposed
to
his
disciples
in
his
mystical
Supper
,
&
deliuered
by
him
,
to
be
alwaies
set
forth
in
his
supper
to
his
church
,
vntyl
the
worlds
ende
.
And
now
we
come
to
the
other
part
of
this
Sermon
,
to
shewe
with
suche
breuitie
and
facilitie
,
as
possibly
we
may
,
not
onely
that
which
the
Lorde
spake
,
but
also
that
which
he
dyd
:
that
is
to
say
,
how
he
instituted
this
ceremoniall
supper
(
if
it
may
so
be
called
)
and
howe
the
Sonne
of
God
hym selfe
,
hauyng
distributed
the
breade
and
the
wine
,
celebrated
the
Supper
,
and
instituted
it
to
be
celebrated
in
his
Churche
,
vntyl
the
ende
of
the
worlde
.
This
hath
been
from
the
beginning
receiued
,
and
the
Lorde
our
God
hath
alwayes
vsed
to
ioyne
signes
to
his
promise
or
woord
,
Wherefore
the
signes
take
the
names
of
the
things
signified
,
&
are
called
moste
certaine
and
true
seales
,
markes
,
and
Sacramentes
of
the
promises
and
benefites
of
God
,
because
they
represent
them
,
signifie
them
,
bring
them
to
remembrance
,
and
seale
them
according
to
their
propertie
.
These
therfore
consist
in
the
word
of
God
,
by
the
thing
signified
,
through
the
signe
or
Symbol
,
which
is
the
outward
thing
ioyned
to
the
woorde
of
God
.
Such
were
the
Sacramentes
of
the
auncient
people
,
as
the
Passeouer
,
the
sundry
sacrifices
of
the
Fathers
,
instituted
partly
for
the
acknowledging
,
callyng
to
remembraunce
,
and
setting
foorth
of
Gods
benefites
:
partly
to
signifie
,
that
Christ
should
come
,
and
dye
,
by
whose
innocent
death
,
mankinde
shoulde
be
deliuered
from
euerlasting
death
:
the
which
most
excellent
and
free
benefite
for
all
ages
was
bountifully
bestowed
in
Christ
vpon
the
faithfull
,
in
these
latter
tymes
.
Wherefore
we
must
not
onely
consider
in
such
holy
Sacramentes
or
Symbols
,
the
outward
custome
and
facion
of
doyng
,
I
meane
the
maner
of
eating
,
and
sacrifising
,
neither
yet
the
things
set
before
our
corporall
eyes
,
but
much
rather
ought
we
by
the
contemplation
of
the
signe
,
(
being
instructed
by
his
woorde
,
and
inwardly
lightened
by
the
holy
Ghost
)
to
lift
vp
our selues
,
and
to
pierce
vnto
the
consideration
and
ful
fruition
of
the
spiritual
things
signified
,
whereof
commeth
greate
profite
,
if
they
be
receiued
by
faith
.
They
which
beholde
onely
the
outward
custome
and
facion
of
the
Sacramentes
of
the
olde
Fathers
,
without
the
woorde
,
faith
,
and
the
inwarde
lightenyng
of
the
spirite
,
and
doo
consider
none
other
thing
in
the
Pascal
supper
,
nor
in
the
sacrifices
of
the
Fathers
,
but
that
which
we
beholde
outwardly
with
our
eyes
,
what
difference
thinke
you
,
may
they
put
betweene
those
things
,
and
a
common
banquet
,
or
a
slaughter
,
wherin
the
beastes
are
slaine
before
the
bouchers
table
,
euen
in
such
sort
as
vppon
the
holy
Aultar
?
Contrarily
,
it
wyll
seeme
to
our
fleshe
,
that
these
holy
things
haue
no
maiestie
at
all
,
but
that
they
be
rather
to
be
mocked
at
.
For
this
cause
,
we
reade
,
that
the
most
holy
and
most
wise
Prophetes
of
God
dyd
greatly
reproue
them
,
which
esteemed
the
sacrifices
by
the
outward
appearance
onely
,
without
faith
,
and
the
spirit
,
saying
:
Who
hath
required
this
at
your
handes
?
Heape
vp
your
burnt
offerings
with
your
sacrifices
,
and
eate
the
fleshe
.
For
when
I
brought
your
Fathers
foorth
of
Egypt
,
I
spake
no
woorde
vnto
them
of
burnt
offerings
and
sacrifices
.
The
rest
is
in
Ieremie
the
seuenth
chapter
.
Wherefore
Christ
,
after
that
he
had
abolished
the
Symboles
,
and
ceremonies
of
the
auncient
fathers
,
to
wyt
,
Circumcision
,
the
feast
of
the
Passeouer
,
and
the
sacrifices
,
in
stead
of
Circumcision
,
placed
Baptisme
,
and
in
stead
of
the
Sacrifices
,
and
of
the
Pascall
Supper
,
ordeyned
his
mysticall
Supper
,
for
a
perpetual
signe
,
and
vnchaungeable
memorial
of
his
body
yeelded
vp
,
and
geuen
to
the
death
,
and
of
his
bloud
shedde
.
Therefore
you
must
not
only
regarde
in
this
our
misticall
supper
,
the
signe
,
the
fashion
of
dooing
,
and
the
outward
act
,
but
rather
the
thing
signified
.
The
symboll
or
the
signe
in
the
Supper
,
is
the
breade
and
wine
,
and
the
holy
banquet
it selfe
,
and
the
misticall
action
,
which
Iesus
Christ
hath
geuen
vs
.
The
thing
signified
,
is
the
body
of
our
Lord
deliuered
for
vs
,
and
his
bloud
shedde
for
the
remission
of
sinnes
,
and
the
passion
of
the
Lord
it selfe
,
and
the
remembrance
thereof
,
and
our
redemption
which
ensued
thereof
.
This
doo
(
saith
the
Lord
)
in
remembrance
of
me
.
The
companie
therfore
of
the
faythful
assemble
them selues
togeather
to
celebrate
the
misteries
of
Christ
.
In
the
which
according
to
the
auncient
custome
,
the
simbols
of
bread
and
of
wine
,
borrowe
the
names
of
the
things
signified
,
and
be
called
the
body
and
the
bloud
of
the
Lord
Iesus
.
Hereby
are
we
called
backe
from
visible
things
to
behold
heauenly
things
,
which
are
spiritually
communicated
vnto
vs
.
For
if
thou
behold
onely
the
breaking
of
the
breade
,
and
the
distribution
of
the
the
cuppe
,
with
the
brotherly
feast
:
and
if
thou
knowe
not
what
this
breade
is
,
what
this
wine
is
,
and
what
things
they
represent
vnto
vs
,
in
refreshing
our
memorie
therewith
,
this
Supper
will
not
seeme
to
differ
much
from
a
common
supper
.
The
sacrament
therefore
of
Iesus
Christ
deliuered
to
death
and
of
his
passion
,
and
in
lyke
manner
our
redemption
,
is
deliuered
here
vnto
vs
.
And
that
we
may
the
better
vnderstand
these
things
,
we
wil
proceed
in
searching
out
throughly
that
which
the
Lord
did
in
this
Supper
,
and
that
which
he
commaunded
vs
to
doo
.
It
is
not
needefull
that
I
be
tedious
vnto
you
in
speaking
more
of
the
forme
&
maner
of
the
Institution
of
the
Supper
:
And
if
the
Masse
seeme
vnto
any
to
be
worthy
of
commendation
,
price
,
and
estimation
,
because
it
was
ordeyned
by
the
auncient
Popes
of
Rome
:
howe
muche
more
,
I
beseeche
you
,
ought
the
Supper
to
be
renoumed
and
esteemed
,
which
was
instituted
by
the
great
and
onely
priest
Iesus
Christe
,
before
all
Popes
,
and
before
Rome
had
receyued
the
faith
from
Hierusalem
.
Moreouer
,
it
is
most
certaine
,
and
out
of
all
controuersie
,
that
the
Lord
ordeyned
this
forme
,
and
none
other
.
And
for
this
cause
we
reade
,
that
saint
Paul
Doctor
of
the
Gentiles
,
said
:
That
which
I
deliuered
vnto
you
,
I
receyued
of
the
Lorde
.
Truely
the
Euangelistes
and
the
Apostles
are
witnesses
,
that
the
Lord
said
often
tymes
:
This
doo
yee
,
(
I
say
)
this
doo
yee
,
this
doo
yee
:
that
is
to
say
,
This
which
you
see
me
first
doo
.
We
haue
then
the
expresse
commaundement
of
God
,
and
the
cleare
woorde
,
whereunto
not
without
cause
we
are
obedient
:
We
haue
a
famous
and
notable
example
,
which
if
we
should
not
folow
,
we
should
woorthily
be
called
transgressors
.
And
truely
that
which
is
deliuered
vnto
vs
by
the
Sonne
of
God
hymself
,
which
is
the
wisedome
of
the
Father
,
and
the
light
of
al
the
world
,
deserueth
well
to
be
preferred
before
the
aucthoritie
of
the
most
excellent
personage
of
the
world
.
And
if
the
auncient
Fathers
be
in
great
estimation
among
you
,
whose
aucthoritie
,
knowledge
,
holynesse
,
and
auncientnesse
hath
woonne
vnto
them
a
great
renoume
,
in
so
much
that
in
consideration
of
them
,
the
Masse
is
taken
to
be
an
excellent
thing
,
ought
not
the
Apostles
,
the
Father
of
Fathers
to
be
much
more
esteemed
of
you
,
who
in
holynesse
and
learnyng
,
and
in
all
things
are
to
be
preferred
before
all
men
,
and
before
all
that
is
in
the
worlde
?
They
knewe
not
what
the
Masse
ment
,
but
they
celebrated
the
Supper
in
the
same
forme
as
the
Gospell
here
teacheth
vs
.
For
as
much
then
as
the
Masse
was
as
it
were
vnknowen
vnto
the
auncient
Fathers
them selues
,
as
we
said
,
let
vs
,
setting
it
apart
,
approch
to
the
Supper
of
the
Lorde
,
and
let
the
Institution
of
the
Sonne
of
God
please
vs
.
Let
vs
thinke
,
that
without
the
word
of
God
,
there
is
no
holynesse
.
Who
soeuer
offereth
not
at
the
doore
of
the
Tabernacle
,
an
offring
vnto
the
Lord
,
Leuit.
17.4
.
This
testimony
is
alleged
accordyng
to
the
sense
of
the
place
whence
it
is
taken
.
shal
be
giltie
of
bloud
,
and
shal
perish
,
as
if
he
had
shed
bloud
.
Consider
,
wherfore
in
the
histories
of
the
kynges
,
the
high
places
are
reiected
with
so
great
indignation
.
And
in
like
manner
Paul
accurseth
,
and
pronounceth
euery
thyng
cursed
,
which
agreeth
not
with
the
Gospell
,
or
which
is
contrarye
thereunto
.
Saint
Cyprian
also
the
Martyr
saith
,
that
euery
thing
which
is
deuised
by
mans
madnesse
,
to
breake
Gods
ordinaunce
,
is
adulterous
,
wicked
,
and
full
of
sacrilege
.
In
his
first
and
seconde
booke
of
his
Epipistles
:
We
ought
not
(
saith
he
)
to
followe
the
custome
of
man
,
but
the
truth
of
God
,
for
so
much
as
God
speaketh
and
sayth
by
Esay
the
Prophet
.
In
vayne
doo
they
worshippe
me
,
teaching
doctrines
the
commaundementes
of
men
.
For
if
in
the
sacrifice
which
is
Christ
,
none
but
Christ
only
is
to
be
followed
,
then
verely
ought
we
to
heare
and
doo
that
which
Christ
did
,
and
which
hee
commaunded
to
be
done
,
considering
that
he
himselfe
sayth
in
his
Gospell
.
Ye
are
my
friendes
if
ye
doo
whatsoeuer
I
commaund
you
.
Hencefoorth
call
I
not
you
seruants
.
And
that
Christ
onely
ought
to
be
heard
,
the
Father
also
beareth
witnes
from
heauen
,
saying
:
This
is
my
beloued
sonne
,
in
whom
I
am
well
pleased
,
heare
yee
hym
.
Wherefore
if
Christe
onely
be
to
be
hearde
,
we
must
not
regard
,
what
any
before
vs
hath
supposed
shoulde
be
done
,
but
what
Christ
,
who
is
before
al
men
,
dyd
first
.
Al
this
saith
S.
Cyprian
.
Therefore
let
vs
goe
foreward
to
examine
diligently
that
,
which
the
Lord
dyd
before
all
,
and
that
which
he
hath
inioyned
vs
to
doo
by
his
commaundement
and
example
,
yea
and
inculcated
,
and
often
repeated
by
his
Apostles
.
Iesus
hauing
partly
ended
the
wholesome
admonitions
,
tooke
bread
,
To
obey
,
is
better
then
Sacrifice
.
Verily
our
Lorde
hath
taken
away
the
painfull
ceremonies
of
the
lawe
,
and
hath
instituted
a
newe
forme
,
without
labour
or
sumptuousnesse
,
and
easie
to
be
furnished
.
Also
,
all
things
apperteynyng
to
the
Gospel
,
haue
more
efficacie
of
the
spirit
,
and
of
spirituall
vertue
,
than
of
shewe
,
as
also
they
are
more
simple
,
and
easie
to
be
prouided
,
than
are
the
figures
and
ceremonies
of
the
Lawe
.
And
Lactantius
an
auncient
Authour
,
in
the
sixt
booke
,
and
fiue
and
twenty
chapter
of
his
Institutions
,
saith
:
He
which
thinketh
that
God
hath
pleasure
in
garmentes
,
precious
stones
,
and
other
things
which
are
greatly
set
by
,
is
vtterly
ignorant
what
God
is
.
&c.
That
more
is
,
this
simple
Institution
is
the
true
blessyng
and
consecration
of
the
Supper
,
hauing
the
woorde
of
God
for
an
expresse
marke
and
commaundement
.
Neyther
must
we
here
depend
of
the
Minister
,
neyther
looke
for
the
breathing
of
a
Priest
consecrated
by
a
Bishop
,
recityng
distinctly
the
fiue
woordes
of
Consecration
,
and
thereby
takyng
vpon
hym
to
consecrate
the
Sacrament
.
For
the
first
consecration
of
our
Lord
restraineth
yet
effectually
her
vertue
and
efficacie
testified
by
the
woorde
of
truth
,
and
endureth
styll
,
hauyng
euen
nowe
full
force
in
our
celebration
:
wherin
we
doo
none
other
thing
,
but
that
which
he
hymselfe
dyd
,
and
commaunded
to
be
done
.
We
haue
then
yet
hytherto
the
consecration
of
the
Lorde
,
and
we
haue
nothing
to
doo
with
these
Massemumblers
,
because
we
celebrate
the
supper
of
the
Lord
,
and
a
most
straunge
Supper
.
For
euen
nowe
we
receyue
the
whole
from
the
very
handes
of
Christe
,
by
the
ministerie
of
a
lawful
and
Ecclesiasticall
Minister
.
To
be
briefe
,
we
doo
iustly
esteeme
this
consecratyng
and
blessyng
of
our
high
Prieste
Iesus
Christ
the
sonne
of
God
,
more
precious
than
the
consecration
of
all
Bishops
,
which
hath
no
testimonie
nor
confirmation
by
the
woord
of
God
,
and
for
this
cause
we
greatly
abhorre
it
.
After
this
,
the
Lorde
Notwithstanding
the
other
Euangelist
expoundeth
this
blessyng
,
by
geuyng
of
thankes
.
Euen
so
is
there
often
tymes
afterwarde
mention
made
thereof
.
Therfore
it
is
no
marueile
if
the
auncient
Writers
haue
geuen
it
especially
the
name
of
Eucharist
,
Thankes
geuing
)
although
besides
this
,
it
haue
diuers
other
names
.
For
the
which
cause
they
called
it
A
Supper
,
a
Sacrifice
.
For
inuocation
,
prayse
,
and
geuyng
of
thankes
,
is
a
Sacrifice
acceptable
vnto
God
:
But
the
fleshe
and
the
bloud
of
the
Lord
,
are
not
offered
in
the
Masse
eftsoones
for
the
sinnes
of
the
quicke
and
the
dead
.
For
since
they
haue
been
once
offered
,
they
retayne
alwayes
their
vertue
for
the
saluation
of
the
faythfull
.
Moreouer
,
the
Lord
the
breaking
of
bread
.
Let
vs
then
breake
the
bread
hauing
receyued
it
at
the
Ministers
handes
,
or
rather
let
vs
receyue
it
being
broken
by
him
.
The
hand
sinneth
not
here
by
touching
,
for
so
much
as
neyther
the
tongue
nor
the
mouth
which
likewise
touch
the
same
,
doo
sinne
any
whit
at
all
.
Superstition
sayth
,
Tast
it
not
,
touch
it
not
.
But
the
breaking
of
the
bread
bringeth
to
our
remembrance
the
passion
of
the
Lord
.
For
that
which
Saint
Paul
vttereth
thus
:
Which
is
broken
for
you
.
Saint
Luke
vttereth
thus
.
Which
is
geuen
for
you
.
Admonishing
vs
also
of
our
vnitie
and
dutie
.
Because
we
which
are
many
Moreouer
,
the
Lord
Tantum
ergò
Sacramentum
veneremur
cernui
)
That
is
to
say
,
Let
vs
woorship
so
great
a
sacrament
bowing
our selues
downwarde
▪
&c.
The
Lorde
in
his
institution
to
his
Apostles
hath
taughte
vs
nothing
touching
these
matters
.
For
these
things
were
ordayned
long
tyme
after
,
by
the
Popes
of
Rome
and
their
ministers
,
This
is
my
body
which
is
geuen
for
you
.
Which
kinde
of
speech
is
altogeather
like
vnto
that
of
the
pascall
Supper
,
that
is
to
say
:
Of
this
manner
shall
ye
eate
it
:
with
your
loynes
girded
,
and
your
shoes
on
your
feete
,
and
your
staffe
in
your
hand
,
and
ye
shall
eate
it
in
hast
:
For
it
is
the
Lordes
Euen
so
dooth
the
Lord
speake
in
this
place
in
lyke
sort
:
Take
ye
,
eate
ye
:
this
is
my
body
.
Howbeit
this
speech
is
sacramentall
and
misticall
:
Also
we
haue
geuen
you
to
vnderstande
by
many
euident
reasons
,
that
these
words
of
our
Lord
:
This
is
my
body
,
ought
not
to
be
taken
accordyng
to
the
grosse
literall
sense
,
but
to
be
expounded
mystically
,
or
sacramentally
.
For
the
bread
remayneth
in
his
substance
,
and
is
not
chaunged
into
the
substance
of
the
body
of
Christ
.
This
same
Iesus
which
is
taken
vp
from
you
into
heauen
,
shall
so
come
,
euen
as
you
haue
seene
hym
goe
into
heauen
.
In
like
maner
S.
Peter
saith
:
The
heauen
must
receiue
Iesus
Christ
,
vntyl
the
tyme
that
all
things
be
restored
.
&c.
S.
Paul
sayth
also
:
Iesus
Christ
after
he
hath
offered
one
sacrifice
for
sinnes
,
is
set
down
for
euer
on
the
right
hand
of
God
,
from
hencefoorth
tarying
tyll
his
foes
be
made
his
footestoole
.
Wherfore
,
we
reade
that
S.
Augustine
writing
to
Dardanus
,
said
rightly
,
and
accordyng
to
the
Scriptures
:
Christ
,
as
he
is
God
,
is
all
wholy
present
in
euerye
place
,
but
,
accordyng
to
the
measure
&
propertie
of
a
true
bodye
,
he
hath
his
place
in
some
one
place
of
heauen
.
He
hath
giuen
immortalitie
to
his
body
(
in
the
glorification
therof
.
)
After
this
forme
he
is
not
to
be
thought
to
be
diffused
and
spread
abrode
euery
where
.
Wherfore
we
must
take
good
heede
,
that
we
doo
not
so
affirme
the
Diuinitie
of
the
man
(
Christe
)
that
wee
take
awaye
the
truth
of
(
his
)
body
.
For
one
person
is
God
and
man
,
and
one
Christe
Iesus
is
both
two
,
being
euery
where
,
in
that
he
is
God
:
but
being
in
heauen
,
in
that
he
is
Man
.
Yea
,
and
this
Authour
hath
left
in
his
bookes
,
these
things
,
and
many
other
like
,
both
Catholique
,
and
according
to
the
true
sense
of
the
Scripture
,
agreeable
to
this
matter
.
Moreouer
,
the
Catholique
veritie
suffereth
vs
not
to
faine
,
that
Christ
hath
two
bodyes
.
But
if
thou
take
the
woordes
of
the
Lorde
,
This
is
my
body
:
without
doubt
the
blessed
body
of
the
Lorde
being
set
at
the
Table
with
his
Disciples
,
gaue
vnto
them
also
,
I
knowe
not
what
other
body
:
for
he
could
not
geue
hym self
with
his
own
hands
vnto
his
Disciples
.
Therefore
with
his
true
body
,
and
with
his
handes
,
he
deliuered
vnto
his
Disciples
,
the
Sacrament
of
his
onely
bodye
.
Hereuppon
it
foloweth
,
that
the
faythfull
acknowledging
the
Sacrament
and
misterie
,
receiue
with
their
mouth
,
the
sacramental
bread
of
his
body
:
but
with
the
mouth
of
the
spirit
,
they
eate
the
very
body
of
the
Lord.
S.
Iohn
,
the
sixt
chapter
.
Neyther
haue
the
purest
Doctours
of
the
auncient
Church
,
taught
any
otherwise
.
Yea
,
and
this
place
may
wel
be
applyed
to
the
woordes
of
the
Supper
of
the
Lord
.
For
seeyng
our
Lord
hath
but
one
true
bodye
,
the
which
he
gaue
vp
to
death
for
vs
,
&
that
in
these
two
places
he
speaketh
of
this
selfe
same
body
,
it
seemeth
vnto
me
,
that
this
place
of
Saint
Matthewe
ought
to
be
expounded
by
that
of
S.
Iohn
,
seeing
that
S.
Augustine
also
in
his
third
booke
of
the
agreement
of
the
Euangelistes
,
supposeth
that
S.
Iohn
speaketh
not
of
the
Institution
of
the
Supper
of
the
Lord
,
because
in
another
place
he
had
set
foorth
this
matter
at
large
.
Al
the
auncient
Doctours
of
the
Church
,
speaking
of
the
Supper
,
allege
the
woords
of
the
Gospel
of
S.
Iohn
,
and
apply
them
to
the
supper
of
the
Lord.
To
be
short
,
me
thinketh
,
Therefore
the
Lord
Iesus
Christ
,
sitting
in
his
true
body
at
the
ryght
hand
of
the
Father
in
heauen
,
maketh
vs
partakers
of
lyfe
,
which
he
purchased
for
vs
by
giuing
his
body
for
vs
,
and
by
shedding
his
bloud
)
and
we
receyue
the
same
lyfe
of
Christ
,
by
true
fayth
,
that
is
to
wit
,
all
the
heauenly
giftes
of
Christ
,
that
Christ
may
lyue
in
vs
,
and
we
in
him
.
And
there
is
none
other
meane
to
receyue
Christ
,
but
by
fayth
.
Euen
as
bodily
foode
cannot
be
taken
to
conserue
the
bodyly
lyfe
,
but
by
the
mouth
of
the
body
:
so
spiritual
foode
,
cannot
otherwyse
be
receyued
of
vs
,
to
bring
vs
to
the
spirituall
and
eternall
lyfe
,
but
by
the
mouth
of
the
soule
,
that
is
to
say
,
by
fayth
.
In
both
the
two
Sacramentes
there
is
one
reason
of
the
communion
of
Christ
,
and
in
both
the
two
,
those
things
,
which
Christ
hath
commaunded
the
faythfull
to
doo
,
are
doone
by
them
with
a
singuler
profit
.
Therefore
let
no
man
esteeme
the
vse
of
the
Sacramentes
vayne
or
superfluous
.
Cornelius
did
not
despyse
Baptisme
,
For
in
the
celebration
of
the
Supper
,
we
continue
the
communion
,
which
wee
haue
with
him
,
in
dooing
(
not
without
great
ioye
)
that
which
the
Lord
hath
commaunded
vs
to
doo
,
in
remembrance
of
him
.
And
yet
there
is
no
doubt
,
but
fayth
oftentymes
may
be
poured
and
geuen
euen
in
the
very
celebration
of
the
Supper
,
vnto
them
which
come
thereunto
,
al
though
they
be
not
so
thorowly
prepared
,
as
it
were
meete
they
should
,
that
they
may
be
made
by
the
same
fayth
partakers
of
Christ
.
For
who
dare
prescribe
or
assigne
vnto
our
so
liberall
a
God
,
any
tyme
or
meane
?
Therefore
vtterly
reiecting
all
carnall
cogitation
,
let
vs
acknowledge
that
a
misterie
is
geuen
here
vnto
vs
.
Let
vs
remember
that
the
holy
Apostles
and
Euangelistes
of
the
Lord
haue
in
such
sorte
written
the
woordes
touching
the
cuppe
,
that
if
any
perhaps
would
tye
himselfe
vnaduisedly
to
the
bare
woordes
touching
the
bread
,
and
keepe
himselfe
close
thereunto
,
he
should
neuertheles
be
constrayned
to
come
short
in
the
woordes
touching
the
cuppe
,
and
necessarily
acknowledge
a
figure
therein
.
Now
is
it
meete
to
interpret
the
woords
as
wel
of
the
bread
as
of
the
wine
,
with
like
obseruation
.
S.
Matthew
&
S.
Marke
cal
the
cup
playnly
Bloud
,
This
(
cuppe
)
is
my
bloud
.
Is
the
cuppe
then
deliuered
vnto
vs
that
we
should
drinke
it
?
No
,
say
they
,
but
the
wine
which
is
in
the
cuppe
,
the
wyne
is
the
bloud
.
I
vnderstand
you
wel
:
but
I
answeare
,
that
there
is
a
figure
,
in
that
you
say
,
that
by
the
cuppe
,
we
must
vnderstand
the
wyne
which
is
in
the
cup.
But
if
you
vrge
vs
in
these
woordes
,
this
is
my
body
,
to
rest
wholly
in
the
literall
sense
,
what
should
let
vs
to
presse
you
also
in
the
woordes
of
the
cuppe
,
with
the
lyke
literall
sense
?
But
if
you
obiect
vnto
vs
the
absurditie
in
these
woordes
,
we
will
obiect
to
you
the
lyke
absurditie
in
those
woordes
also
.
Saint
Paul
and
Saint
Luke
say
,
This
cuppe
is
the
newe
Testament
in
my
bloud
.
What
then
?
I
demaund
of
you
,
whether
the
cuppe
shall
be
the
Testament
?
Who
knoweth
not
,
that
the
Testament
or
couenant
is
the
forgiuenesse
of
sinnes
?
For
the
propheticall
and
Apostolicall
Scripture
dooth
so
witnesse
it
also
.
How
than
?
Shall
the
cuppe
be
rather
within
the
bloud
,
than
the
bloud
in
the
cuppe
?
Who
is
he
I
pray
you
,
if
he
be
not
blinde
,
but
he
seeth
here
the
figure
.
For
the
wine
in
the
cuppe
is
the
Sacrament
of
the
true
bloud
of
Christ
,
shedde
for
the
remission
of
sinnes
,
the
which
commeth
vnto
vs
by
the
testament
.
What
shall
we
say
of
that
,
which
was
forbidden
in
the
Lawe
,
that
the
auncient
people
of
God
,
should
not
eate
of
the
This
is
my
body
,
be
figuratiue
and
sacramentall
,
but
the
other
pronounced
after
the
Supper
,
be
not
figuratiue
,
neither
haue
any
fruit
or
vse
in
the
church
,
if
Christ
remayn
corporally
in
the
church
,
hid
vnder
the
kinde
or
,
forme
of
bread
.
These
things
sayd
I
not
vnto
you
,
(
sayth
he
)
at
the
beginning
,
bycause
I
was
present
with
you
,
but
now
I
goe
my
way
to
him
that
sent
me
.
And
agayne
:
I
tell
you
the
truth
,
it
is
expedient
for
you
,
that
I
goe
away
:
for
if
I
goe
not
away
,
that
Comforter
will
not
come
vnto
you
.
Also
.
I
went
out
from
the
Father
and
came
into
the
worlde
:
agayne
,
I
leaue
the
world
,
and
goe
to
the
Father
.
And
now
am
I
not
in
the
world
,
and
and
they
are
in
the
world
,
and
I
come
to
thee
.
It
may
be
they
will
say
,
that
they
will
not
affirme
so
grosse
a
presence
of
Christ
in
the
Supper
:
Let
them
then
shewe
,
what
manner
of
presence
it
is
,
which
they
doo
affirme
.
Surely
they
will
say
,
that
they
vnderstand
a
corporall
presence
,
but
yet
notwithstanding
spirituall
,
inuisible
,
and
ineffable
.
But
the
body
of
Christ
is
,
and
abideth
a
true
body
,
Christ
very
God
and
very
Man
,
is
one
Christ
,
who
is
not
diuided
,
but
the
properties
of
the
natures
remayne
in
him
whole
:
in
such
sorte
,
that
as
hee
is
God
,
hee
is
euerye
where
,
and
as
he
is
Man
,
he
is
in
one
certayne
place
of
heauen
,
and
not
euery
where
,
sauing
onely
according
to
the
communication
of
the
properties
.
Consequently
they
accurse
,
and
accompt
as
accursed
,
all
such
which
thinke
the
contrary
.
It
followeth
therefore
hereuppon
,
that
there
can
none
other
spirituall
meanes
be
established
in
the
Supper
,
but
that
,
whereby
Christ
our
Lord
(
which
hath
and
retayneth
a
true
body
,
and
is
resident
in
heauen
)
is
present
vnto
vs
by
his
holy
spirit
,
reuiueth
vs
,
feedeth
vs
,
refresheth
vs
,
and
saueth
vs
:
and
this
vertue
is
diuine
and
aboue
other
most
excellent
,
and
not
a
thing
voyde
and
vayne
.
For
this
cause
it
is
not
necessary
,
that
in
treating
of
the
Lords
Supper
,
wee
should
dispute
of
the
corporall
presence
of
Christ
in
the
Supper
,
and
of
the
carnall
eating
of
his
body
,
and
yet
ineffable
,
considering
that
our
Supper
is
mysticall
,
and
not
capernaycall
(
that
I
say
no
more
)
the
which
if
it
were
carnall
,
myght
be
expressed
:
for
contraryly
if
it
cannot
be
expressed
,
it
cannot
be
called
corporall
.
Let
it
not
therefore
be
denied
agayne
,
which
already
is
agreed
vpon
.
Therefore
the
auncient
ministers
of
the
Church
,
were
accustomed
in
the
beginning
of
the
Supper
to
cry
to
the
people
:
Lift
vp
your
hartes
.
Whereunto
in
like
manner
the
saying
of
the
Apostle
may
be
applyed
:
when
as
he
sayth
.
Our
Fathers
did
all
eate
of
the
same
spirituall
meate
:
and
did
all
drinke
of
the
same
spirituall
drinke
.
The
which
we
reade
in
the
.x.
Chapter
of
the
fyrst
to
the
Corinthians
.
Touching
the
rest
,
wee
will
speake
some
other
tyme
how
the
vnfaythfull
being
partakers
of
the
symboll
and
Sacrament
,
and
not
of
the
thing
,
which
it
signifieth
,
eat
and
drinke
their
iudgement
and
condemnation
.
Drinke
ye
all
of
it
.
And
in
like
manner
S.
Marke
affirmeth
that
they
also
did
,
saying
:
And
they
all
dranke
of
it
.
Let
then
the
decrees
and
ordinaunces
of
all
men
whatsoeuer
,
which
ordinaunces
commaund
that
the
lay
or
secular
should
communicate
at
the
Supper
,
vnder
one
of
the
two
kindes
onely
(
that
is
to
say
,
vnder
the
forme
of
breade
)
giue
place
to
these
cleare
and
expresse
woordes
of
the
Lord
.
Now
as
he
declared
before
,
what
manner
bread
it
was
,
which
he
gaue
to
his
,
so
dooth
he
here
in
lyke
manner
shew
,
what
manner
cuppe
or
wine
this
is
,
This
is
my
bloud
,
(
sayth
he
)
of
the
new
testament
,
or
,
This
cuppe
is
the
newe
Testament
in
my
bloud
.
We
haue
declared
before
,
that
in
this
speech
there
is
a
figure
.
For
the
chalice
or
the
cuppe
is
the
Sacrament
of
the
bloud
of
Christ
,
by
the
which
bloud
the
newe
testament
is
consecrated
and
dedicated
,
and
by
the
which
we
haue
obtayned
remission
of
sinnes
.
We
drinke
therefore
spiritually
the
bloud
of
the
Lord
by
fayth
,
as
we
also
eate
his
body
.
Sainct
Paul
in
the
Epistle
to
the
Hebrues
doth
more
at
larg
expounde
vnto
vs
.
The
Lorde
addeth
herevnto
:
So
often
as
you
do
this
,
do
it
in
remembraunce
of
me
.
And
Sainct
Paull
sayth
.
Ye
do
shewe
the
Lordes
death
till
he
come
.
S.
Augustine
to
Ianuarius
is
commendable
:
The
which
he
vttereth
thus
:
Some
will
say
,
That
we
ought
to
receyue
the
communion
euery
day
,
and
other
will
say
the
contrary
.
But
he
reconcyleth
them
well
,
which
admonisheth
them
to
continue
especially
in
the
peace
of
Christ
.
Let
euery
one
do
that
,
which
he
beleeueth
Godly
according
to
his
fayth
,
that
he
ought
to
do
.
For
neyther
of
them
both
dishonoureth
the
body
and
bloud
of
the
Lorde
.
This
foode
may
no
wyse
be
contemned
.
Consequently
the
ende
of
the
Supper
is
shewed
,
when
as
it
is
not
once
only
,
This
do
ye
in
remembraunce
of
me
.
For
the
Lorde
by
the
holy
assembly
of
his
people
,
and
by
this
action
(
the
which
after
a
sorte
speaketh
,
yea
and
layeth
playnely
before
our
eyes
these
things
to
be
loked
vpon
by
vs
,
)
woulde
that
we
shoulde
retayne
,
and
imprinte
in
our
memorie
,
this
great
benefite
and
mistery
of
our
redemption
,
and
of
his
passion
,
that
is
to
say
,
that
he
had
delyuered
his
body
to
death
for
vs
,
and
shed
his
bloud
for
the
remission
of
our
sinnes
,
and
gyuen
them
vs
also
in
meate
and
drinke
for
our
saluation
.
Wherfore
in
beholdyng
the
bread
and
wyne
,
we
must
not
stay
our selues
only
in
the
beholdyng
of
them
,
but
we
must
beholde
the
thinges
which
they
represente
vnto
vs
,
that
is
to
say
,
the
passion
of
the
Lorde
,
and
our
redemption
.
Our
Lorde
came
once
into
the
earthe
,
he
died
once
,
and
hath
purged
and
clensed
vs
all
:
Afterwarde
he
ascended
into
heauen
,
from
thence
he
shall
not
come
,
before
he
come
to
iudge
the
worlde
:
Also
our
Lorde
shall
dye
no
more
,
he
died
once
,
but
his
only
death
hath
strength
and
efficacy
for
euer
.
And
the
Lorde
worketh
in
vs
through
his
holy
spirite
sanctification
and
lyfe
.
To
be
briefe
,
these
thinges
which
we
do
,
serue
vs
for
remembraunces
,
remembraunces
(
I
say
)
instituted
touching
thinges
past
,
to
confirme
&
refreshe
often
tymes
the
remembraunce
of
the
passion
of
the
Lord
,
and
of
our
redemption
.
Wherfore
the
saying
of
S.
Augustine
agaynst
a
Manichee
is
prayse
worthy
.
The
fleshe
(
saith
he
)
and
the
bloud
of
this
sacrifice
,
were
promised
before
the
comyng
of
Christ
,
by
the
oblations
and
offeringes
,
Which
were
figures
of
them
,
in
the
passion
of
Christ
,
they
were
perfourmed
by
the
trulie
it selfe
:
and
after
the
ascention
of
Christ
,
they
are
celebrated
by
the
sacrament
of
the
memoriall
.
Lo
what
he
sayth
hereof
.
Now
the
same
Lorde
in
auncient
tyme
ordained
the
Pascall
Supper
,
which
he
called
also
a
memoriall
and
commemoration
,
that
the
benefit
of
the
deliueraunce
foorth
of
Egypte
(
the
true
image
and
figure
of
the
vniuersall
redemption
by
Christ
)
might
be
refreshed
and
renued
euery
yere
to
the
remembraunce
of
the
faythfull
.
There
was
meate
in
both
the
two
,
there
were
great
benefites
in
both
two
,
but
yet
the
truth
is
here
in
the
Supper
,
&
the
shadow
in
the
other
,
in
both
two
the
remembraunce
,
in
both
two
saluation
,
and
lyfe
,
through
the
Messias
,
finally
in
both
two
there
were
prayses
,
and
spirituall
reioysyng
.
For
in
the
Supper
we
are
commaunded
to
shewe
the
death
of
the
Lord
:
which
in
deede
is
nothyng
els
,
but
the
commaundement
,
which
is
gyuen
vs
to
yeelde
prayse
,
and
thankesgiuyng
to
the
Lorde
for
his
death
.
And
so
this
parte
,
whereof
we
haue
heretofore
spoken
,
is
agayne
repeated
,
and
for
this
cause
we
are
often
put
in
remembraunce
thereof
,
as
of
that
thing
,
which
is
not
the
least
in
that
holy
bankquet
.
By
these
thinges
we
are
confirmed
to
continue
in
this
simplicity
,
keepyng
our selues
from
receyuing
at
the
handes
of
any
person
,
whatsoeuer
he
be
,
any
thing
,
which
agreeth
not
with
this
institution
and
holy
maner
of
doyng
.
Let
the
tradition
of
Christ
suffice
vs
,
let
vs
here
do
simply
that
,
which
the
Lorde
hath
commaunded
vs
to
do
,
hauyng
herein
set
foorth
him selfe
to
vs
,
for
an
example
and
guyde
.
It
resteth
that
we
declare
in
two
woordes
,
Let
vs
followe
in
all
things
the
Disciples
of
the
Lord
,
in
simplicitie
,
fayth
and
obedience
,
dooing
that
,
which
they
did
,
following
the
commaundement
of
the
Lord
,
beleeuing
that
we
are
acceptable
to
the
father
through
Iesus
Christ
,
of
whom
only
it
behoueth
vs
to
depend
,
beseeching
him
to
absolue
vs
,
to
make
vs
perfect
,
and
to
conserue
vs
.
To
him
be
glory
for
euer
.
Amen
.
To
fill
vp
these
leaues
,
we
haue
ioyned
hereunto
this
notable
place
of
Saint
Vigilius
the
Martyr
foorth
of
his
first
boke
against
heresies
.
It
seemeth
to
me
,
that
they
are
so
couered
and
blinded
with
the
vayle
of
treason
and
falsehood
,
that
they
can
neither
see
,
nor
vnderstand
,
that
one
thing
agreeth
to
the
diuinitie
of
Christ
,
another
thing
to
his
humanitie
,
although
they
be
in
like
sort
common
to
both
the
two
.
For
he
sayth
to
his
Disciples
:
If
ye
loued
me
,
ye
would
verely
reioyce
,
bycause
I
sayd
,
I
go
vnto
the
Father
,
for
the
Father
is
greater
then
I.
And
againe
:
It
is
expedient
for
you
,
that
I
goe
away
:
for
if
I
goe
not
away
,
that
comforter
will
not
come
vnto
you
.
And
vndoubtedly
the
woorde
of
God
,
the
vertue
of
God
,
and
the
wisdome
of
God
,
hath
been
alway
with
the
father
,
and
in
the
father
,
euen
then
also
when
it
was
in
vs
and
with
vs
.
For
in
that
tyme
,
when
by
his
mercie
hee
dwelled
vppon
earth
,
he
forsooke
not
his
heauenly
dwelling
.
For
with
the
Father
he
is
all
in
all
places
,
of
equall
Godhead
,
and
no
place
can
comprehende
him
:
For
all
things
are
filled
with
the
Sonne
,
and
there
is
no
place
voyde
of
the
presence
of
his
Godhead
.
Wherefore
then
,
and
why
sayth
hee
agayne
or
how
dooth
he
affirme
,
that
he
will
goe
to
the
Father
,
from
whom
vndoubtedly
he
neuer
departed
?
But
to
goe
to
the
Father
and
to
depart
from
vs
,
was
to
take
foorth
of
this
world
the
nature
,
which
he
had
taken
of
vs
.
Thou
seest
therefore
,
that
it
was
proper
to
the
selfe
same
nature
,
to
be
taken
hence
,
and
to
depart
from
vs
,
the
which
in
the
end
of
times
,
must
be
restored
to
vs
agayne
,
according
to
the
witnesse
geuen
by
the
voyce
of
the
Angels
:
This
Iesus
,
which
is
taken
vp
from
you
into
heauen
,
shall
so
come
,
euen
as
you
haue
seene
him
goe
into
heauen
.
wherefore
behold
the
miracle
,
behold
the
misterie
,
and
the
secrete
of
the
two
properties
:
The
Sonne
of
God
is
departed
from
vs
according
to
his
Manhead
,
but
according
to
his
Godhead
he
sayth
:
I
am
with
you
alway
,
vnto
the
end
of
the
world
.
If
he
be
with
vs
,
how
sayth
he
:
The
dayes
will
come
,
when
ye
shall
desire
to
see
one
day
of
the
Sonne
of
man
,
and
ye
shall
not
see
it
?
But
he
is
with
vs
,
and
he
is
not
with
vs
.
For
these
,
whom
he
hath
left
,
and
from
whom
he
is
departed
touching
his
Manhead
,
he
hath
not
left
,
neither
is
he
departed
from
.
Touching
his
Godhead
.
For
by
the
forme
of
a
seruant
,
which
he
hath
caried
from
vs
into
heauen
,
he
is
absent
from
vs
:
but
by
the
forme
of
God
,
which
dooth
not
depart
from
vs
,
he
is
present
with
vs
in
earth
:
notwithstanding
both
present
and
absent
,
he
is
vnto
vs
,
one
and
the
selfe
same
.
FINIS
.