you to vnderstand and perceaue other hid secretes of the Scriptures and by thenstruction herof you maye easely iudge the scismes and subtelities of the damnable companye This Boke shall wake them that sleepe shall spurre forward them that runne and shall conuerte you withall your harte vnto the liuing God shall after one vnspeakable sorte where as nowe you see as it were in a glasse in the darke make you see the troth face to face Thus gentle Reader farwell take in good parte I besech thee these my simple doinges ¶ Of the fall of Adam and of originall sinne liber Gene. 20. WHerfore as by one man sinne entred into the worlde and death by the meanes of sinne And so death went ouer all men in so much that all men sinned c. By a man came death and by a man came the resurrection of the dead for as by Adam all dye euen so by Christ shall all be made alyue c. ¶ Augusti lib. against fortunate in the disputation I Say that ther was frée will in him that was first made and created he was so made that nothing could resist his will if he would haue kept the preceptes and coÌ„maundements of God But afterwarde of his owne frée will and mind he sinned but we be cast into a necessitie that come of his séede and stocke therfore so long as we do beare the image of an earthly man that is so long as we walke after the flesh which is called the olde man we haue a necessitie of our custome that we do not that that we would But the grace of God hath inspired his loue into vs and hath made vs subiect vnto his owne will to whom it is sayd you be called into libertie and the grace of God hath deliuered me from the lawe of sinne and death the lawe of sinne is that whosoeuer sinneth should dye we be deliuered from this lawe when wée beginne to be iust the law of death is by the which it is sayd vnto man thou art earth and in to earth thou shalt returne For of it we men are so made because we be earth in to earth we shall returne againe for the desart of sinne in the first man but by the grace of god which doth deliuer and make vs frée from the lawe of sinne and of death being turned to righteousnes we be so deliuered that afterward that flesh that dyd torment vs in paines remayning in sinne shal in the resurrection be geuen vs againe and shall by no aduersitie or contraritie trouble or hinder vs to kepe Gods commaundements and precepts God made man from the beginning left him in the hande of his owne counsell he gaue him his commaundements and precepts if thou wilte obserue the commaundements and kepe acceptable faithfulnes foreuer they shall preserue thée He hath set water and fyre before thée reach out thine hand vnto which thou wilt Before man is lyfe and death good and euel loke what him liketh shal be geuen him ¶ Augusti lib. of the newe soinge cap. 8. WHat fréewil can do not being helped in Adam it is declared vnto euell it is sufficient but not vnto good vnles it be helped of God for the first man receaued fréewill fully and the Lord set before him as the Scripture sayth fyer and water and sayd put thine hande vnto which thou wilt he dyd chuse fyer and left the water Behold the iust Iudge that hée chose being frée he had He woulde haue euell and euell folowed him behold farther that iust Iudge doing mercie For when he dyd sée that man by th' abuse of his fréewill had in himselfe as in a Roote had damned all his progenie and stocke he beinge not requested or desired came downe from Heauen and with his humilitie healed mankinde which perished through his owne pride those that went astraye he brought vnto lyfe straungers he brought and lead vnto a countrey therfore let not man glory in himselfe but let him glory in him that made him The beginning of mans pride is to fall away from God and why his harte is gone from his maker for pride is the oraginall of all sinne ¶ Augusti lib. of correption and grace Cap. 10. IT is demaunded of vs what our opinion is as touching the gift that was geuen vnto the first man which certainly was made perfect without any vice Therfore we do surely confesse and rightly beleue that God the Lord of all which created all thinges verie good and forknew that euel would come of good and that it wold be more honour and glory vnto himselfe to make of euell good againe then not to suffer euell to be dyd so ordayne and appoynt the lyfe both of Angell and man that in it he might first shewe what their fréewill could do without grace secondly what his great mercy was of it selfe thirâ—ly what his iust Iudgement could would do not being restrayned by mercye ¶ Cap. 11. The first man had not this grace that he should neuer haue a will to be euill but he had that grace in which if he would haue remayned he shoulde neuer haue bene euell without that grace for all his frée will he could not be good But by his frée will he might leaue that grace therfore God would not haue him to be without his grace whom he left in fréewill because fréewill is sufficient to euell but not vnto good vnlesse it be helped of the euerlastinge goodnes which helpe if man had not forsaken of his fréewill he had euer bene But he forsooke and was forsaken the helpe was such that he might leaue it when he would and in which he might remaine if he would this is the first grace that was geuen vnto the first Adam but it is of more strength and efecacie in the second Adam the first is that man might be iust if he would But the second is more for by it man is made to haue a will and such a will as is ioyned with a feruent loue so that volupteousnes of the flesh wishing and desiring contrary to the spirite we do ouercome and conquer be the spirite by this grace giuen of God we haue not onely a power and strength â–ª but also a will and desire both to receauâ— good and to remaine in good so that we haue both will and power which was not in the first man God gaue him a helpe without which he could not remaine if he would but for to haue a will he left 〈◊〉 in his owne power and fréewill therfore he might haue remayned if he would because he gaue him an helpe by the which he might and without which he could not but because he would not remaine by thée liuing god It was his faulte whose reward should haue bene if he would haue remayned he had power if he would But he had not will to his power for if he had he had still remayned if he
would which not to will came of his owne fréewill which then was so frée that it might chuse either good or euill Therfore these two sentences that differ betwene themselues must with a vigilant eye and diligently be considered Posse non mori et non posse mori two cannot dye and not two can dye too cannot sinne and not too can sinne â–ª too cannot leaue good and not too can leaue good The first man had potuit non peccare potuit non mori potuit non disserrere bonum that is to saye He might not haue sinned he might not haue died he might not haue least good But shall we saye non potuit peccare he could not sinne that had such a frée will or non potuit mori He could not dye To whom it was sayd it thou dost sinne thou shalt dye the death or not potuit bonum disserrere he coulde not forsake and leaue good sith that by sinne he left it and is therfore dead therfore the first libertie was posse non peccare too cannot sinne but the second is greater non posse peccare he cannot sinne the first immortalitie was posse non mori he might not haue died But the second shal be a great deale and much bigger he cannot dye the first power and strength to remayne in felicitie was Bonum posse non disserrere He might not haue lefte good for he might haue chosen but the second shal be Bonum non posse disserrere he can not leaue good ¶ Cap. 12. Now after that great libertie was vtterly lost for the desert of sinne our great infirmitie must be helped and restored by some more excellent gifts for it pleased god that he might extinguish put out the pride of mans presumption that is to say of man that no flesh should glory before him but of his owne deserts which he might haue had but now hath lost and by that he might haue had them â–ª but that he hath lost theÌ„ y is by his frewil wherfore now he remaynes onely to be deliuered by the grace of his Sauiour therfore let not the vniust glory or pride in themselues because they haue not wherof to be proud nether the iust ought to pride because they haue not their owne glorye but receaue it of an other to whom they saye thou art my worshippe and the lifter vp â—f my head Therfore the Lord would not haue his beloued to glory or triumphe in their owne strength but in him that doth not onely geue them such helpe as he gaue to the first man without they could not stand if they would But also worketh this will in them therfore both power will to remayne in euerlasting ioye is giuen them by the larges and frée gifte of Gods grace their will is so inflamed and setforward of God his spirite that therfore the can because they wyll and therfore the will because God worketh in them will. For if the Lord should leaue them to their owne will and libertie in the infirmitie â–ª of this lyfe wherin notwithstanding the must for the correction of their pride exercise vertue as in the helpe of God without which they could not stand they might haue remeaned if they would neither God neded not to worke in them wil but nowe amongst so many tentations their will by infirmitie must nedes fall and therfore now they cannot remayne because of infirmitie they cannot haue a will or els cannot so will as they ought Therfore the weakenes of mans will is prouided for and lead by the guidinge of Gods grace and therfore although it be weake and infirme yet it will not bewearied neither will by any aduersitie be ouerthrowne it is so brought to passe that the will of man being full of inbecilitie and weakenes Yet doth remaine in the lytle goodnes by the vertue and gifte of God wheras the will of the first man being strong and hole hauing also the benifite of fréewill could not remaine in one more large goodnes he suffered the strong man to do what him listed but the weake he hath helped that by his gifte the should both haue a wil for good and also remaine therin as sayth Christ â–ª I haue prayed for thée that thy fayth fayle not it is vnderstand to be sayd vnto him that is build vpon the rocke and the man of God hath not only found mercy that he might be faythfull but also that hsi fayth should be stedfast that he that doth reioyce should reioyce in the Lord. ¶ S â–ª Augustine in his Epistle to Paulinus LEt them not stumble at the stumbling block supersticiously or presuÌ„pteously defending mayntayning nature and fréewill as haue done the Philosophers and wisemen of this world which haue taught that of their owne will they could liue well and blessedly Let such take hede least by the wisedome of words or rather glosinge therof they make the crosse of Christ in vaine and this is to stumble at the stumbling blocke for sith that nature could not remayne and kepe her selfe in that integritie and perfect state wherin she was created neither without the grace of God could preserue that lyfe that was giuen her how now without the grace of God can she receaue it againe being once lost ¶ S. Augustine in the Epistle to vatal 107. IF we will truly defend fréewill let vs not put away that wherof it is made frée for he that putteth away grace wherby our fréewill is made frée to decline from euell and to do good such on will yet haue his fréewill still to remaine in bondage and not frée Therfore Saule sayd vnto Dauid blessed art thou my sonne Dauid in doing thou shalt do and in strength thou shalt haue strength Man being in honour and not hauing vnderstanding was compared to brute Beastes and is made like vnto them ¶ Augusti of Genesi lib. 8. Cap. 6. NEther he that made althings very good and precious in Paradise made any euell But the euill that happened vnto man was the transgression and breakinge of the precept commaundement it was therfore expedient and necessary that man being vnder God should haue some thing prohibited and forbidden him that by his obedience the Lord might be knowne honored and worshiped which vertue of the rest is the chefest so that the greatest vice that is in a resonable man is disobedience and to haue a will to vse his owne power and strength to his great destruction Therfore man should not haue knowne that he had a Lord ouer him a ruler or superiour if he had not bene commaunded somwhat therfore that trée was not euell but it was called the trée of knowledge of good and bad so that if after the restraynt man should eate therof in it should be the breaking of the commaundment that by th' experience of punnishment man might learne what difference was betwene the goodnes of obedience and the euell
of disobedience Farther you must not thinke this to be sayd in a figure but that it was in déede a very trée of woodde at that this man was not giuen it for the woodde or for the frute that grue theron but for the matter that should followe if he dyd touch it ¶ Augusti againe Cap. 1. 3. THE sinner dyd couet and desire nothing elles but not to be vnder the rule and gouerment of God when he committed that which I would to God he had neuer committed he ought onely to haue had respect and to haue considered the precept and commaundement of his Lord and ruler which if he had onely considered what elles should haue bene considered but the will of God what elles should haue bene preferred before mans will but Gods will the Lord why he commauded it lyes in himselfe but the seruaunt should haue done that he was commaunded ¶ God created man to be vndestroyed yée after the image of his owne lykenes made he him neuerthelesse thorow enuie of the Deuell came death into the world and they that hold of his side do as he doth ¶ S. Augustine in his Enchiridion cap. 104. IT was requisit and necessary that man should at the first be so made and created that he might haue power either to do good or euel nether without reward fo◠well doing neither without ponishment for euell doing But afterward it shal be so that he shall not haue will to do euell neither therfore shall he want fréewill fo◠his fréewil shal be the more frée that it sha 〈…〉 not at all serue sinne but the order is not to be ouerpassed in which God woulde shew how good it was that man might sinne although it is better that he cannot sinne for the first immortalitie was that he might dye But the second shal be greater that he shall not dye ¶ Augusti Cap. 105. THe first state man lost by fréewill but the second state he getteth by grace if he had not sinned the first state he had of deserte albeit not without grace for sith that fréewill was so apt to sinne it was not sufficient to kepe righteousnes without the helpe of the grace of God for as to dye is in a mans owne power when he list as with too much eating or with not eating at all he may kyll himselfe if he will but cannot helpe himselfe againe without medicine so man in Paradise leauing righteousnes by his owne wyll was sufficient to kyll himselfe But to saue himselfe he was not sufficient without the great mercy and grace of God Thus farre as touching fréewill ¶ Of honoring of sayntes I Am the Lord and this is my name and my glory will I giue to none other neither myne honour to grauen Images Behold old things are come to passe and new things I do declare and or euer they come I tell you of them I am he before whom there was neuer any God and their shal be none after me I am euen I am the onely Lord and beside me ther is no Sauiour I am the first and the last and besides me there is no God who is lyke vnto me Come vnto me all you that labour and are heauie laden and I will refresh you Ascribe vnto the Lord worshippe and strenght geue vnto the Lord the honour due vnto his name worshippe the Lord with holy worshippe And they made a Caulfe in Oreb and honored a grauen Image and turned the glory of the liuing god into the similtitude and lykenes of a Caulfe that eateth heye they haue forgotten God that saued them Sée whether such things be done there whether the Gentiles themselues deale so falsly and vntruly with their Gods which yet are no Gods in déede But my people haue giuen ouer their hie glory for a thing that may not helpe them and much farther he sayth in that Chapiter Put away the strange Gods that are in among you and be cleane and change your garments for we will arise and goe vp to Bethel Heare O Israell the Lorde our God is Lord onely This is our God and there shall none other be compared vnto him it is he that hath found out all wisedome and hath giuen her vnto Iacob his seruaunt and to Israell his beloued afterward dyd he shew himselfe vpon earth dwell among men Because they haue turned the troth of God into a lye and haue worshipped and serued the creature rather then the Creator which is blessed for euer Amen Through him by him and in him are all thinges To him be honour and glory foreuer Amen ¶ Augusti lib. of true Religion Cap. the laste LEt vs not loue vissible sightes least flying from veritie and louinge shadowes we be cast into darkenes let vs not ground our Religion vpon our phantasies for better is a lyttle that is true then a great deale fained of our owne mind Let vs not haue Religion of worshipping of dead men for if they haue liued godly it is not to be thought that such do séeke honour But they wist that we should honour him by whose gyfte wée may be made partners of their euerlasting ioye Therfore they are to be worshipped for example sake and not to be prayed vnto for Religion For this is the working of our saluation that the power of God and his consubstantiall wisedome coeternall with the Father would voutsafe to take the nature of man by which he might teach vs that that is to be honored of man that is to be honored of all reasonable cretures and that we should beleue that the most excellent Angelles and ministringe spirites of God do wishe that with them we should worshippe and honour the lyving God by whose contemplation and sight they be blessed for we be not blessed by beholding and looking one the Angels but by the beholdinge of God for whose sake we do loue the Angelles therfore we do honour them in louing of them and not in seruing of them neither in building of Temples and Churchches to them for they would not haue themselues so to be honoured of vs for we our selues beinge good are the Temples of God therfore it is well written that the Angels them selues do forbid man to honour them But to honour and worshippe one onely God vnder whom both they and we remayne as fellowe seruauntes ¶ Hillarie vpon Math. canon 27. BEcause y fóolish Virgins their lamps being extincte and gone out coulde not go méete the Bridegrome they desired and prayed the wiser virgins to lend them oyle to whom they made answere that they could giue them none least paraduenture they should not haue sufficient for al wherof we be taught that other mens workes and merites cannot helpe vs for euery man must buy oyle for his owne Lampe ¶ Augustine vpon the 15. Psalme 50. verse The hill of god c. I Haue lyft vp mine eyes vnto the hilles from whence commeth
is we that must be helped and reliued it is we that may be hurte or harmed of him and not he of vs. ¶ Clement in the same place Booke afore rehersed WE honour visible Images as wée should honour God himselfe which certaynely is false for if truly you wil honour the Image of God doinge well to man thou shalt honour his Image for in euere man is the Image of God but the similitude of god is not in euery man But it is onely in such as haue a lowely spirite and pure minde therfore if you wil honour the Image of God the truth is to do well and vnto man which is created and made to the Image and likenys of God to geue meate to the hungery drinke to the thirstie clothes to the naked harbour to the harbourles this is only that that is giuē vnto the Lord god Then what maner of honoring the Lord is this to runne to Images of stones and stockes and to vnprofitable and dead figures honoringe them and contemning man in whom the verie character Image of God apeareth in dede Yea rather be sure hereof that he that doth murther that doth committe Fornication or adulterie or doth any other thing to the hurte and harme of man In all such thing he doth dishonour the Image of God for it is great dishonour to God to haue man hurte or harmed Therfore vnderstand that this is the inwarde perswasion of the Serpent that doth perswade you to be godly in honouring these vnsensible and dead stockes and not to be vngodly in contemning or neglecting our duetie to the sensible and resonable creature and very Image of God in dead man. When you shall passe ouer Iordayne and come into the land of Chanaan driue away all the inhabiters therof and breake their titels and throw downe their Images and leaye wast all their proud and mightie thinges Who dare then make a God or fasshion an Image that is profitable for nothinge behold all the fellowship of them must be brought to confusion and truely the workemasters of them are men they shall all be gathered together they shall stand tremble be confounded one with another c. Read the Chapiter and sée farther Vnhappye are they among the dead is their hope that call them Gods which are but the workes of mens handes Gold siluer and the thing that is found out by cunning the similitude of beasts or of any vayne stone that hath bene made by hand of old Read also the xv Chapiter where more at large you shall find this declared ¶ Augustin in his 10. Booke intituled De ciuitate Dei. VVOrthyly are such called blessed as are in Heauen in the presence of God his seate which by the participiation of their creatour are made to reioyce by his euerlastingnes and eternitie are made strong by his truth are made blessed and holy and because we here are mortall and miserable they do mercifully loue vs that we might be with them immortall and blessed But they would not that we should pray or sacrifice vnto them but only vnto him to whom both they and we do sacrifice and pray for we with them and they with vs together are one Citie vnto the Lord as it is sayd in the Psalme O thou Citie of the Lord glorious things are sayd of thée ¶ Augustine vpon Iohn Hart. 23. Chapiter Cap. 5. THis is Christian Religion that we should worshippe one only God and not many Gods because none can make the soule blessed but one only God by the participiation of God the soule is blessed and not by the gift of another holy or blessed spirite neither yet by the gift of an Angell is it sanctified for thou shalt not be made blessed of an Angell But of whom the Angell is blessed of him shalt thou receaue blessing Therfore who so shal honour or pray vnto sainctes either to be mediatours or spokesmen betwene God and vs either who so hopeth to haue their requestes fulfilled at their handes is farre disceyued and transgresseth the holy will and commaundement of his Lorde and maker ¶ Of repentaunce and confession in three sorts that is towards God Brotherly and Publike confession towards God. I Haue made my faulte knowne vnto thée and myne vnrighteousnes haue I not hidden I haue sayd I wyll confesse mine vnrighteousnes against my selfe vnto the Lord and thou hast remitted the vngodlines of my sinne I confesse mine owne iniquitie and my sinne is euer before me to thée onely haue I sinned and done euill in thy sight Confesse your selues vnto the Lorde because he is good and his mercy endureth for euer If we do confesse our sinnes God is faythfull and iust that he may remitte our faultes to purge vs from all iniquitie ¶ Brotherly confession IF thou offerest thine offeringe at the Alter and there remembrest that thy Brother hath ought against thée leaue there thine offereng before the Alter and go first to be reconsiled vnto thy Brother and then come and offer thine offering Confesse your sinnes and offences one to another and pray one for another Forgiue thy Brother that hurteth or offendeth thée then when thou prayest thy sinnes shal be forgiuen the one man reserueth wrath to another and seketh vengeance of God seing he hath not mercie one a man lyke vnto himselfe and yet asketh mercy for his owne sinnes ¶ Publike confession and Excomminication IF thy brother haue sinned against thée goe and correct him betwene him and thée if he heare thée then hast thou wone thy Brother but if he will not heare thée then take to thée one or two that in the mouth of two or thrée witnesses might stand all troth and veritie and if he harken not to them declare it to the Church if he giue no eare vnto the Church then accompt him as an ethnicke and hethen c. ¶ August to Seleucian epist. 105. REpentaunce is a dayly payne and punnishment of good and faythfull men by the which we do knocke our brest and saye forgiue vnto vs our debts c. And in these wordes humbling our soules dayly we do repent vs of our sinnes ¶ August in his third Sermond vpon the natiuitie of our Lord. NOthing maketh true repentaunce but the hatred of sinne and the loue of God when thou dost so repent that in thy minde thy sinne doth séeme bitter vnto the which before in thy lyfe dyd seme swete and pleasaunt vnto thée and when that which before dyd delight thy body doth now trouble and disquiet the same then dost thou fithe aright and saye onely to the Lord haue I sinned and done euill in thy fight c. ¶ Chrisostome vpon the Epistle to the Hebrues Honiely 31. Cap. 12. IT is a good thing that a man should confesse and acknowledge his faultes and continually to haue them in memory for there is no greater remedie for them then
thou hast commaunded shal be done that which my strenght cannot achiue and do by presuming thou canst in commaundinge and the Lord sayd come and without any doubte Peter at the word of the commaunder and at the presence of him that sustayned him without any tarying leapt into the waters and walked one them so that he could do this that the Lord commaunded not of himselfe but of the Lord for you weare some time darkenes but now are you light in the Lorde that no man can do in Paule no man in Peter nether in any other of the Apostles that is he hable to performe and do in the Lord therfore dyd Paule well contemninge himselfe and aduaunsing or commending him for I sayth he was not crucified for you c. ¶ Theophilactus vpon Iohn Cap. 8. TO remite sinnes is onely the propertie of God therfore he sayth euery one that sinneth is seruaunt vnto the sinne and you are therfore seruauntes because you haue sinned farther because it was likely they would saye albeit we be bond men to such seruitude yet haue we sacrifices and priestes which will purge vs from our offences and he sayth that they also are seruauntes for all men sayth he he haue sinned and haue nede of the grace of God therfore your priestes sith they haue sinned they be seruauntes and bondmen to sinne hauinge no power to remit sinnes which S. Paule with playne wordes doth testifie The priest hath nede to offer for himselfe as well as for the people because he also is subiect to infirmitie the seruaunt sayth he tarieth not in the house that is to saye he hath no power to put out any man because he is not the master of the house but the sonne is Lorde of the house and euer remayneth in the house for in my Fathers house sayth he are many mansâ—ons therfore your Priestes which are seruauntes haue no power to forgiue or remitte sinnes but I the sonne which abide in the house with power and principality sith I am Lorde of the house giue you all your libertie for all thinges are myne and I am of lyke and equall power and strenght with my Father and if I do make you frée then with true libertie are you redéemed ¶ Augustine vpon the Epistle of S. Iohn tract 2. ¶ I write vnto you little Children because your sinnes are forgiuen you thorowe his name BVt by whose name are our sinnes forgiuen by the name of Augustine Or by the name of Donatus You maye sée what Augustine is and lykewise Donatus neither are your offences remitted by thée of Paule nor of Peter for when they did deuide the Church and dyd desire to seperate the vnitie into partes charity as a mother bringing forth her littelones doth in the Appostle open her bowelles and bewayling them with teares calleth them backe againe to one name which would haue made to themselues manye names and repelleth them from her loue that Christ might be beloued saying was Paule crucified for you either weare you baptised in his name What sayth she I will not that you shoulde be mine but with me be with me for we are all his which dyed for vs which was crucified for vs. ¶ Origen vpon Math. Hom. lia 1. ¶ Thou art Peter and vpon this Rocke c. BEcause Bishoppes and Priestes do take aduantage of this texte saying that they haue receaued of Christ those keyes of the kyngdome of Heauen the Peter had because the such as were bouÌ„d of them on earth were also bound in Heauen and those that were losed one earth of them were losed in Heauen that is to say had remission of their sinnes it is to be thought that they saye well it they do the workes of Peter wherfore it was sayd to him thou arte Peter c. If the powers of hell do not preuaile against them then are they such as the Church of Christ is builded and established vpon otherwise it is a skorne that we should saye that he that is bound in the bandes of his sinnes and draweth his sinnes like a longe corde and is laden with the yoke of his offences because onely that he is called a Bishoppe to haue such power and authoritie that such as are here losed of him are also losed and made frée in Heauen or that they that he byndeth are bound in Heauen also therfore let the Bishoppe that bindeth or loseth another be irreprehensible let him be the husband of one wyfe sober chast decent full of hospitalitie hable to teache no Wyne bibber no runner vp and downe but modest No brauler not coueteous of money gouerninge well his housholde Hauing his children subiect in al chastitie If he be such one he wyll not vniustlye binde vpon earth neither without iudgemente vnlose or make frée but if there be any man that I may so saye A Peter and shall thinke that he can so binde that it shal be bound in Heauen and y he can so lose that it shal be losed in Heauen he deceaueth himselfe not vnderstand the meaninge of the scriptures But beinge inflamed with his pride falleth into the iudgement of the Deuill ¶ Of the Sacrament of Christes Body and bloud I Am the Bread of lyfe that came downe from Heauen and whosoeuer shall eate of this Bread shall lyue euerlastingly and the Bread that I wyll giue you is my flesh for the lyfe of the world The Cuppe of Blessinge which we blesse is it not the communication of Christes bloud and the Bread which we breake is it not the participasion of the Lordes bodye Because many are one and one body which do participate of one Bread and one Cuppe So often as you shall eate this bread and drinke of this Cuppe you shall shew the Lordes death vntill his comminge againe ¶ The words of Beda and Augustine as touching the Sacrament of the altare ¶ The Cuppe of blessing c. 1 Cor. 10. THis which you sée on the Altare of the Lord thother night you dyd se but what it was or what was the meaninge therof or of howe worthy a thinge it was a Sacrament you haue not yet hard therfore that which you sawe is Bread and wyne which your eyes can testifie But your fayth doth requier to be instructed that the Bread is the Body of Christ and the Wyne his bloud this is shortly spoken paraduenture it doth satisfie your Fayth yet it would haue farther enstruction For the Prophet sayth vnlesse you do beleue you shall not vnderstand therfore now you may saye vnto me you haue commaunded vs to beleue then teach vs to vnderstand for paraduenture this thought may rise in your minds We know from whence our Lord Iesus Christ dyd receaue his flesh of the virgine Marie being an infant he was nursed and receaued sucke he dayly grew in age vntill he became a young man of the Iuesse he suffered persicution and being hanged on Crosse was