which calleth that which he gave them in the cup wine, or the fruit of the vine, as both Matthew and Mark do write : whereby we see that there is no transubstantiation of the wine, and therefore may we also see, that there is no transubstantiation of the bread."

"That the substance of bread remaineth in the sacrament, as the reasons before brought doth prove, so doth the definition of a sacrament: for the Fathers do affirm it to consist of an earthly thing, and of an heavenly thing; of the word, and of the element; of sensible things, and of things which be perceived by the mind. But transubstantiation taketh clean away the earthly thing, and so maketh it no sacrament; and therefore the definition of a sacrament full well teacheth, that bread, which is the earthly thing, the sensible thing, and the element, remaineth still, as St. Augustine saith the word cometh to the element, (he saith not, taketh away, the element,) and so it is made a

sacrament."

"It is a plain sign of Antichrist, to deny the substance of bread and wine to be in the Lord's Supper after consecration; for in so doing, and granting transubstantiation, the property of the human nature of Christ is denied: for it is not of the human nature, but of the divine nature, to be in many places at once. Now grant transubstantiation, and then Christ's natural body must needs be in many places, which is nothing else, but to

confound the two natures in Christ, or to deny Christ's human nature, which is the self-same that St. John saith, to deny Christ to be come in the flesh. And this whoso' doth, by the testimony of St. John, is an Antichrist in his so doing, whatsoever otherwise he do prate. Read St. Augustine, in his Epistle to Dardanus, and his Thirty-first Treatise on St. John, and easily you shall see, that Christ's body must needs be in one place, but his truth is in all places."

Bishop Hooper (martyr) writes-" Now in this time, to believe that the priest can make God, or to believe that which was not God yesterday can be both God and man to-day, and so to honour that which was but very bread yesterday, for the true God which made both heaven and earth, and all that be in them, and for the body and soul of Christ which suffered for our redemption, and took for us our sins upon the cross, is very idolatry, and to be committed of no Christian man; for the pain of it, without repentance, is everlasting damnation."

The following passages from the Homily, concerning the sacrament, will form a proper conclusion to this chapter. "That faith is a necessary instrument in all these holy ceremonies, we may thus assure ourselves, for that,' as St. Paul saith,

without faith it is impossible to please God.' (Heb. xi. 6.) When a great number of the Israelites were overthrown in the wilderness, Moses, Aaron,

and Phineas did eat manna, and pleased God, for that they understood, saith St. Augustine, the visible meat spiritually. Spiritually they hungered it, spiritually they tasted it, that they might be spiritually satisfied. And, truly, as the bodily meat cannot feed the outward man, unless it be let into a stomach to be digested, which is healthful and sound, no more can the inward man be fed, except his meat be received into his soul and heart, sound and whole in faith. It is well known that the meat we seek for in this Supper is spiritual food, the nourishment of our soul, a heavenly refection, and not earthly; an invisible meat, and not bodily; a ghostly substance, and not carnal ; so that to think that without faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely objecting and binding ourselves to the elements and creatures. Whereas, by the advice of the Council of Nicene, we ought to lift up our minds by faith, and leaving these inferior and earthly things, there seek it, where the sun of righteousness ever shineth. Wherefore let us prove and try ourselves unfeigned, without flattering ourselves whether we be plants of the fruitful olive, living branches of the true vine, members indeed of Christ's mystical body, whether God hath purified our hearts by faith, to the sincere acknowledging of his gospel, and embracing of his mercies in Christ Jesus, so that at this his table we receive

not only the outward sacrament, but the spiritual thing also; not the figure, but the truth; not the shadow only, but the body; not to death, but to life; not to destruction, but to salvation; which God grant us to do through the merits of our Lord and Saviour; to whom be all honour and glory for ever. Amen." *

* See Appendix C.

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CHAPTER IV.

COMMUNION IN ONE KIND-SACRIFICE OF THE MASS-ADORATION OF THE HOST.