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, Mat. 26.20. Mar. 14.22. 1. Cor. 11.23. 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 brokenOr giuen.for you, This doo in the remembrance of me. Like­wise also when he had supped, he tooke the Cuppe, and when he had geuen thankes, he gaue it to them, saying: Drinke ye all of it, and they all dranke of it. Then he saide to them, This is my bloud of the new Testa­ment.

Saint Luke and Saint Paul haue:

Luk. 22.20. 1. Cor. 11.25. 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.

The princi­pal poyntes of this ser­mon.In the holy and mysticall Supper of our Lorde Iesus Christ, we must not onely consider the woordes of the Institution presently recited, but also we muste here ioyne the things going before, with those whiche come after: as such, whereby the whole mysterie is more clearely and am­ply set foorth.

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 [Page] 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,What the mystical sup­per of the Lord is. ordey­ned for the Churche, by Iesus Christe, our Lord, Redemer, and high Priest, wherby, in setting before vs in this Banquet, the bread and the wine, being mystical tokens and pledges, he commendeth vnto vs in like maner his doctrine, and also maketh vs a full promise of euerlasting life, the which (in geuing his bodye to death, and shedding his bloud) he hath prepared for vs: and offered them vnto vs, to be recey­ued by faith, in liuely meate and drinke, and by this certification he ratifieth it vnto vs.

Moreouer, he representeth or signifieth by these tokens and pledges, reneweth, & [Page] 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.

Of what fort the doctrine of our Lorde in the Sup­per is.Touching the doctrine, as it is euerye where so is it also heere: that is to saye, a thing so excellent, that it surmounteth all the rest, which doctrine, although it be di­uers and most copious, yet is it such, as may be gathered into certaine and a fewe Articles.

The first ar­ticle of the doctrine of our Lord. The ende of the Supper.For the first and chiefest matter, which it handleth at large and most euidently, is the principall poynt of our Christian reli­gion, and the ende of our mysticall Sup­per: that is to say, that the Lorde our God of his meere grace and mercy taking pitie of mankind, sent into the worlde for the saluation of the faithfull, his onely sonne our Lord Iesus Christ, who by his death [Page] hath purged vs from all our sinnes, and de­liuered vs from death, from hell, and from Satan, and made vs heires of life euerla­sting.

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,The Lorde washeth his disciples feete. the Lorde washed his disciples feete. By the which acte, (after that he had lyuely declared vnto them a great humilitie of hart, with charitie, and affection of mutu­all seruice, and of all kinde of dutifull be­hauiour one toward another,) we reade, that the Lorde sayde vnto Peter, which [Page] gaynesayd him:

Iohn. 13.8. If I washe thee not, thou hast no part with me,

And straight way afterward:

Iohn. 13.10 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:

Rom 8. There is then no damnation to them, which are in Christ Iesu, which walke not after the fleshe, but after the spirit.

The Lorde eateth with his disciples the Pascal Lambe.Agayne the Lorde setteth before our eyes our redemptiō, obtained by his death when he eateth with a great desire wyth [Page] his Disciples the Pascall Lambe beyng offered vp. For we knowe, that Iesus Christ is the Lambe of God, which taketh away the sinnes of the worlde, and that Christ our Passeouer is offered vp, and that the sprinklyng of his bloud stayeth and keepeth farre from vs the destroying Angell. Also that he clenseth our sinnes, and refresheth vs with spirituall drinke, guideth vs to eternall lyfe, and maketh his father pacifyed with vs, who, were it not for this, would still be angry agaynst our sinnes.

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 expoū ­ded it vnto vs most manifestly in cleere and euident woordes,Iohn. 14.2. as when he sayth plainely, that many mansions (that is to say, sufficient dwelling places) are prepa­red, [Page] with his heauenly father, to receiue all the elect, and that he departeth hence, that by his death, he myght open the heauenly dwellings, to bring in thether his faythful seruauntes.

Io. 14.3. For I will receiue you (euen) vnto my selfe, that where I am, there maye ye be also.

And agayne he sayth,

Io. 14.6. I am the way, and the truth, and the life: no man commeth vnto the father but by me.

Also:

Io. 15.3. 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 second article.Nowe for so much as the doctrine of [Page] our Lord Iesus Christ doth not only shew vnto vs our redemption,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, [Page] to repentance, in setting before them the example of Peter, to whom he said:

Luk. 22.31. Simon, Simon, behold, Satan hath ear­nestly desired to sift you.

And the rest which is to be read in the .22. of S. Luke.

What the faithfull should do be­fore they come to the Supper.Out of all the which things we maye gather, that in al the Sermons which are to be made to the people, both before the Supper, and in the Supper, wherby they are to prepare them selues thereunto, it is necessary that the first part be an earnest accusation of the former disordered and wicked life, with a most diligent admoni­tion to repentance: to the ende that al may know them selues, and acknowledge their sinnes, that they may confesse them selues to God purely in their hartes, that they may aske full pardon of the high priest Ie­sus Christ, and that they may change their filthy and vngodly life, into an honest and godly life, and also that they may through­ly repent them selues, and be ashamed of their sinnes committed, and lastly, that they may all by stedfast faith refourme thē selues, and beholde the grace of Christ.

Hereunto without doubt apperteineth the saying of the Apostle Paul:

Let a man examine hym selfe, 1. Cor. 11.28. 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 y^e lord touching charitie, paci­ence, & pray­ers. &c. bringeth to our remembrāce 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 thē, whiche cal vpon his name.

By this shall all men knowe (saith the Lorde) that yee are my Disciples, Iohn. 13.35. if yee haue loue together, as I haue loued you. This is my commaundement, Iohn▪ 15.12. 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 [Page] 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, Iohn. 14.16. that he may bide with you for euer, (euen) the spirit of truth, Iohn. 14.17. (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: Iohn. 16.7. 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 [Page] mynd in the Supper of the Lorde, that the church of Christ may vnderstād, 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, [Page] and the Lorde our God hath al­wayes vsed to ioyne signes to his promise or woord,A briefe ex­position of the Sacra­ments, & of the reason of the same. whereby he bringeth to remem­braunce his great and free benefites besto­wed vppon men before, or to be bestowed vppon them after, by the which signes he gathereth men together into one compa­ny, wherein those benefites may be decla­red solemnly by the woorde of God, and that also they may (as a man woulde say) be renued and imprinted perpetually in their memorie. And moreouer, that such graces may be set foorth to our viewe, by pledges and signes to be beholden of vs, and to bee fastened more deepely in our hartes. Also, that they may be confirmed by a witnesse, and that the faithfull maye vnderstande what it is, that the Lorde re­quireth againe at their handes, & also what the duties & exercises of godlynes are.

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 [Page] 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 excellēt 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 [Page] 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 commō 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:

Esay. 1.12. Iere. 7.20. 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.

After that y^e sacramēts of the auncient Fathers had taken an end among the ancient peo­ple, the new sacraments were institu­ted for the new people.Nowe because all the sacramentes of the auncient Fathers dyd promise, that Christ should come, and redeeme his elect, and also considering that the Lorde Iesus Christ is already come into the world, be­ing geuen of his Father for the saluation of all the faithful, it had been very vnseem­ly, that the signes shoulde continue in the church, which should witnesse, that Christ should come, who already was come.

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, [Page] 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. Luk. 22.19.

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 [Page] 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:Of the forme and maner of giuyng of thankes in the Lordes Supper. for the Lorde our Sauiour instituted it, and he did not institute the Masse.

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, 1. Cor. 11.23. 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, Luke 22.19. 1. Cor. 11.24. & 25. 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, [Page] 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 aūcient 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 excellēt 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 aūcient 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 [Page] please vs. Let vs thinke, that without the word of God, there is no holynesse.That which swarueth frō the worde of God, is sa­crilege. Wher­fore that which repugneth the ordinaunce of God, and is not done, as God hath ap­poynted, may rightly be called cursed sa­crilege. These things are confirmed by the aucthoritie of God and man. For the Lord saith in his Lawe:

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 whēce it is taken. shalbe 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:Epist. 3. We ought not (saith he) to fol­lowe the custome of man, but the truth [Page] of God, for so much as God spea­keth and sayth by Esay the Prophet.

Esay. 29.13. Mark. 7.7. 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.

Iohn. 15.14. & 15. 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:

Mart. 17; 5. This is my beloued sonne, in whom I am well pleased, heare yee hym.

Wherefore if Christe onely be to be hearde, we must no tregard, 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,He taketh the bread. and the cuppe also, he tooke (I say) of the breade which then was vpon the table of the Pas­call Supper. He tooke also of the wyne. Nowe my brethren, when we heare these things, let not the simplicitie of our Sup­per, without pompe, without worldly or­nament, and without any great ceremo­nies, ingender in vs a contempt thereef. For our lord celebrating these holy things with his Disciples, had on but comely and common apparell. There was not seene any Aaronical attyre, nor any Ephod, nor any priestly vestures. There was neither glittering of gold, nor of syluer. Neither was there to be seene any precious stones. Let vs therefore esteeme all these thyngs by the authour thereof, I meane, by the sonne of God, who is the wisedome of the [Page] Father, whom since this simplicitie plea­sed, it ought also to please thee, seeing that if he would, he could haue giuen to all this matter, a forme much more famous and precious, then all the things of this world. And also remember the wordes of Samuel saying to Saul:

1. Sam. 15.22. The ceremonies of the supper are simple, and without pompe. 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 [Page] 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 cōmaun­ded 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 [Page] than the cōsecration 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 LordeThe fiste Article. The Lorde gaue thākes and blessed. gaue thankes: let vs therefore geue thankes to God the Father also.Mat. 26.26. Luke 22.19. 1. Cor. 11.24. Marke 14.22. He blessed: and let vs blesse hym also in like maner.

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, The Sacri­fice of thākes geuyng. (that is to say, 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 LordThe sixte Article. The Lorde brake the bread. Mat. 26.26. The brea­kyng of bread. brake the breade which he tooke, and which he blessed, or ouer the which he gaue thankes. Wher­fore the auncient writers named the whole holy misterie, by this parte of the action thereof, 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:1. Cor. 11.44. Which is broken for you. Saint Luke vttereth thus.Luke 22.18. Which is geuen for you. Admonishing vs also of our vnitie and dutie. Because we which are many1. Cor. 10.17. make one body, for so much as we are all partakers of one bread, as the Apostle expoundeth this misterie in the first to the Corinthians the tenth Chap­ter.

Moreouer, the LordMatt. 26.26. Marke 14.22. Luke 22.19. gaue vnto his [Page] Disciples the bread being broken, and commaunded them toMatth. 26.26. Mark. 84.22. 1. Cor. 11.24. He gaue thē the bread be­ing broken. eate. And for this cause the ministers ought in the Sup­per of the Lord to geue the bread vnto the faithfull people, that they may eate it. And verely the Disciples in the first Supper tooke the bread which was geuen them, and did eate it. Let vs therefore doo the lyke. Neyther must we inclose it in the closeds pixes, or boxes, neither ought we to beare it this way and that way for a shew, neyther may we woorship it bowing our knees, in singing this Hymne. 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,Dan. 12.11. that that which was forespoken by Daniell and by our Lord Iesus Christ myght be accomplished.Math. 24.15. Nowe because hee gaue them breade to eate, he expoundeth foorthwith that [Page] which is signified by this bread, least per­aduenture any should lyghtly esteeme this bread, and make as litle accompte there­of, as of vsuall and common bread: there­fore sayth he.

This is my body which is geuen for you. Luk. 22.19.

Which kinde of speech is altogeather like vnto that of the pascall Supper, that is to say:

This is my body. Mat. 26.26. Mark. 14.22 Exod. 12.11 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 LordesIn Hebrue, Pesa, that is to say, a Passage.Passouer.

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:Math. 26.26 Mark. 14.22 The bread is not chan­ged into the substance of the bodye of Christ. wherefore it ought to be expounded simbollycally and according to the meaning. For the breade is a sacra­mēt, signe, or pledge of the body of Christ. And truely the auncient Doctours of the Churche haue so expounded these wordes of our Lord. And in deede we doo not de­uise any newe matter, in saying, that the [Page] bread signifieth the body of Christe: For we haue els where shewed at large, that the auncient Interpreters of the Scrip­ture, as wel Greekes as Latines, haue v­sed this exposition.

Also we haue geuen you to vnderstande by many euident reasons, that these words of our Lord:Matt. 26.26. Marke 14.22. 1. Cor. 11.24. Mat 26.26. Marke 14.24. This is my body,Matt. 26.26. Marke 14.22. 1. Cor. 11.24. Mat 26.26. Marke 14.24.This is my bloud, 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.The proper­tie of the bo­dy of Christ. In like maner the naturall body of Iesus Christ (the which being ge­uen once for vs, and raysed from death, is ascended into heauen) is not hyd nor in­closed vnder the kinde or forme of bread. For the Angels of God, speakyng of this body, beare witnesse thereof, and say:

Actes 1.11. 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:

Actes 3.21. The heauē 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 [Page] 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,Math. 26.26. Mark. 14.22. Luke. 22.19. 1. Cor. 11.24. after the Letter, 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 hāds 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.How we eate the bo­dy of Christ. Io. 6. from y^e. 27. verse vnto the end of the chap­ter. He is eaten in suche sort, as he may be eaten: that is to say, spiritually by fayth: as the Lord hym selfe expoundeth this misterie vnto vs at large, in S. Iohn, the sixt chapter. Ney­ther haue the purest Doctours of the aun­cient [Page] 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,The lord ex­poundeth himsefe. that there cannot be found a better interpretour or expounder of the Lordes woord then the Lord himselfe, who for so much as he saith in the .vi. Chapter of Saint Iohn, that his flesh being eaten (to wit, corporally, as the Capernaites tooke it) profiteth [Page] nothing: It is most certayne, that hee would not geue in the .xxvi. of Saint Mat­thewe that which profiteth nothing, and that he hath not ordayned here, that which he reiecteth and reprooueth there.

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.

We doe not [...]ache the bare [...]eastyng of bread.Hereby all men may see, that we doo not acknowledge in any respect, the na­ked and prophane eating of bread, as some doo wrongfully charge vs. For we doo [Page] acknowledge and confesse Christ to be the meate and the drinke of lyfe, the which conceyue spiritually by fayth, as it hath been foreshewed, not being able to eate him present, with the corporall mouth, carnally and corporally. We doo ac­knowledge that the faythfull are parta­kers of Christ truly, and that they doo re­ceyue him: And yet doo not the faythfull so restrayne or tye this partaking eyther to certayne tyme or element, as though they did not confesse, that it myght be ob­tayned without the Symboll or Sacra­ment.

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,Act. 10.49. or thinke it superfluous, but he receyued it as the washing of regeneration, notwith­standing that he did beleeue before Bap­tisme, and had receyued the holy Ghost. [Page] Neither doo we receyue the Supper in vayne, when as we, proouing our selues (according to the commaundement of the Apostle) come to the Supper with fayth,1. Cor. 11.28. and euen with Iesus Christ dwelling al­ready in our hartes.

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?There is a figure in the woordes of the Lords Supper.

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 [Page] 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 obseruatiō. S. Matthew & S. Marke cal the cup playnly Bloud, Math. 26.28 Mark. 14.24. 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,Mat. 26.26. Mark. 14.22 Luke. 22.19 1. Cor. 11.24. 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 [Page] woordes also. Saint Paul and Saint Luke say,1. Cor. 11.25. Luke 22.20. 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 forbiddē in the Lawe, that the aunciēt peo­ple of God, should not eate of theLeuit. 17.10.11.12.13. & 14. bloud of any oblation, whatsoeuer it were? who will then beleeue that in the most perfect Supper of the new Testament, we should drinke bloud? If it were so, the Paynims long agoe sayd truly, that the Christians were woont in their assemblies to eate mans flesh in deede, and to drynke bloud [Page] drawen from the very vaynes of men.The Lord, as touching his body, hath left the earth, but he is present in spirit. Moreouer, the auncient Christians did vn­derstand these mysteries spiritually. For me thinketh that the things, which wee haue touched, when as we are in hande with the doctrine of Christ in the Sup­per, ought here to be remembred. For the Lord hath no lesse playnely expressed in the Supper the breade to be his body, than expresly sayd foorthwith after the Supper, that his body should no longer be in the world, but that by his spirit hee would cōtinue with his vnto the worlds end: wherefore these woordes of the Lord pronounced in the Supper, and inconti­nētly after, ought to be cōferred togeather. And that which more is, these woordes of the Lord:Mark. 14.22 Mat. 26.26. Luk. 22.19. 1. Cor. 11.24. 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, Iohn. 16.4. (sayth he) at the beginning, bycause I was present with you, but now I goe my way to [Page] him that sent me.

And agayne:

Iohn. 16.7. 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: Iohn. 16.28. agayne, I leaue the world, and goe to the Father.

Iohn. 17.11. 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,The vnitie of the person of Christ doth not take awaye the proper­ties of the natures. and is not conuerted or changed into a spirit, although it be glorified. It is very true, that it is ioyned to the diuinitie in vnitie of person, yet the natures neuerthelesse abide whole, and not confounded. Therefore all the auncient [Page] true, and catholike doctors cry euery one with one consent: 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 ac­cōpt 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 [Page] 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.

1. Cor. 10.3. and 4. 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.

The seuenthThe Lord in like manner tooke the [Page] cuppe after supper,Article. He offereth also vnto vs the cuppe. and distributed it a­mongst them all. For he shedde his bloud for them all. And as he is the meate of al, so is he also the drinke of all. Ther­fore sayd he playnly: Drinke ye all of it. And in like manner S. Marke affirmeth that they also did, saying:Mark. 14.23 Mark. 24.24. And they all dranke of it. Let then the decrees and or­dinaūces of all men whatsoeuer, which or­dinaūces commaūd 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 māner bread it was, which he gaue to his, so dooth he here in lyke manner shew, what manner cuppe or wine this is,Math. 26.27. that is to say, sacramentall. This is my bloud, (sayth he) of the new testament, or,Luke 22.20. 1. Cor. 11.25. 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 Sacramēt of the bloud of Christ, by the which bloud the newe te­stament is consecrated and dedicated, and [Page] 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.

The signes and seales of our saluatiō.Furthermore these Sacramentes or symbols, serue vs for a seale and for a true testimonie, that the sonne of God, hauyng takē humane flesh, is come into the world, who hauyng gyuen his body, and shed his bloud, hath fully redemed his electe, ful­fyllyng all thinges promised and written in the lawe and Prophetes. The which matter Sainct Paul in the Epistle to the Hebrues doth more at larg expounde vnto vs.

The Lorde addeth herevnto:

Luke 22.19. 1. Cor. 11.25. So often as you do this, do it in remem­braunce of me.

And Sainct Paull sayth.

1. Cor. 11.26. Ye do shewe the Lordes death till he come.

The eyght Article. The celebra­tion of the supper is free.This sentence teacheth vs three thinges. First, that it is lawfull for the Church of Christe, To celebrate this Supper, so often as it will, and that it is not bound, or subiecte to any certayne number. And [Page] for this cause, the sentence of 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,The supper is the me­moriall of Christ. Luke 22.19. 1. Cor. 11.24. and 25. but often tymes repeated: 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 [Page] 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 [Page] 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 ascen­tiō of Christ, You shall shew the death of the Lord. 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 remēbraunce 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 remē ­braunce, 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 commaū ­ded [Page] to shewe the death of the Lord: which in deede is nothyng els, but the commaun­dement, which is gyuē 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.

The ninth Article. Vntill he come.Now we are commaunded to do these thinges, vntill he come, That is to say, vntill the Lorde returne in Iudgement. All the sacramētes of the auncient fathers were instituted vntil the tyme of correctiō, that is to say, vntill the cōmyng of Christ, who by hys commyng into the worlde, hath fulfilled al the promyses, hauyng ab­rogated and abolished the shadowes and figures. Therfore hath he now instituted this sacrament, that it might be perpetual and immutable, That is to say, that it might indure in the Churche, vntill the Lorde returne in iudgemēt fully to accom­plish that, which he promised by his word. Who is he than, that dare chaunge it? If [Page] any haue bene so holde to make any such chaunge, who is he, which seeth not, how greately he hath sinned agaynst God, and how vnworthy he is, that we shoulde heare him?

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,What kind of men the Apostles were in the supper. what manner of men the Disci­ples of the Lorde were in this Supper, & how they behaued them selues therein, that hereby we may learne, how we ought to behaue our selues also in the celebrati­on of this most holy banquet. True it is, that they were weake and sinners, the which they well declared in the Supper by certayne tokens. Neuerthelesse they beleeued by true fayth in the Lorde, were [Page] receyued into his fauour, and clensed from their sinnes, they acknowledged theyr weakenesse, made theyr supplication to the Lord, depended vppon him only, and obeyed him simply in all, and through all, submitting them selues to him, and doing simply in the Supper al that which he commaunded them. And the Apostles were not defiled by the presence of Iudas the traytor, for they were farre from his conditions. Therfore least no man thinke himselfe defiled, when he seeth in the Supper the wicked and profane receiue it, but let him take heede, that he him selfe be not wicked. Euery one shal beare his owne burden.

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, Iohn. 14.28. ye would ve­rely reioyce, bycause I sayd, I go vnto the Father, for the Father is greater then I. And againe:Iohn. 16.7. 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 [Page] 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,Actes 1.11. Matt. 28.20.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 [Page] 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,Luke 17.22.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.