The second tome of homilees of such matters as were promised, and intituled in the former part of homilees. Set out by the aucthoritie of the Queenes Maiestie: and to be read in euery parishe church agreeably.

¶ An homilee of the worthy recea∣uyng and reuerent esteeming of the Sacrament of the body and blood of Christe.

THE great loue of our Sauiour Christ towardes mankynd (good Christian people) doth not onlye appeare in that deare bought benefite of our redemption & sal∣uation by his death & passiō, but

also in that he so kindlye prouided, that the same most mercyful worke myght be had in continual remembraunce, to take some place in vs, and not be frustrate of his ende and purpose. For as ten∣der parentes are not content to procure for their chyldren costly possessions and liuelode, but take order that the same may be conserued and come to their vse: So our Lorde and sauiour thought it not sufficient to purchase for vs his fathers fa∣uour agayne (whiche is that deepe fountayne of all goodnesse and eternall lyfe) but also inuented the wayes most wysely, whereby they myght re∣dound to our commoditie & profite. Amongst the which meanes, is the publique celebration of the memorie of his pretious death at the Lordes table. Whiche although it seeme of small vertue to some, yet beyng ryghtly done by the fayth∣full, it doth not onlye helpe their weaknesse (who be by their poysoned nature redyer to remem∣ber iniuries then benefites) but strengthneth & comforteth their in ward man with peace & glad∣nesse, and maketh them thankfull to their redee∣mer, with diligent care and godly conuersati∣on. And as of olde tyme God decreed his won∣derous benefites of the delyueraunce of his peo∣ple * 1.1 to be kepte in memorie by the eatyng of the passeouer, with his rites and ceremonies: So our louyng Sauiour hath ordeyned and estably∣shed the remembraunce of his great mercie ex∣pressed in his passion, in the institution of his heauenly supper, where euery one of vs must be * 1.2 ghestes and not gasers, eaters, and not lookers, seedyng our selues, and not hiryng other to feede

for vs, that we may lyue by our owne meate, and not perishe for hunger, whiles other deuour all. To this his commaundement forceth vs, saying: * 1.3 Do ye thus, drinke ye all of this. To this his pro∣mise enticeth: This is my body whiche is geuen for you, this is my blood whiche is shed for you. So then as of necessitie we muste be our selues partakers of this table, and not beholders of o∣ther: So we must addresse our selues to frequent the same in reuerent and due maner, least as phi∣sike prouided for the body, beyng misused, more hurteth then profiteth: so this comfortable medi∣cine of the soule vndecently receaued, tendeth to our greater harme and sorow. And saint Paul * 1.4 sayth: He that eateth and drynketh vnworthyly, eateth and drynketh his owne dampnation. Wherefore that it be not saide to vs, as it was to the ghest of that great supper, Freende howe ca∣mest * 1.5 thou in, not hauing the mariage garment? And that we maye fruitfully vse Saint Paules counsell, Let a man proue hym selfe, and so eate * 1.6 of that bread, and drynke of that cuppe: We muste certaynelye knowe, that three thynges be requisite in hym which woulde seemely, as becommeth suche hygh mysteries, resorte to the Lordes table. That is, Fyrste, a ryght and a worthye estimation and vnderstandyng of this mysterie. Secondely, to come in a sure fayth. And thirdely, to haue newenesse or purenesse of lyfe to succeede the receauing the same.

But before all other thynges, this we must be sure of especially, that this Supper be in suche

wyse done and ministred, as our Lorde and saui∣our did, and commaunded to be done, as his holy Apostles vsed it, and the good fathers in the pri∣matiue Churche frequented it. For (as that wor∣thy man saint Ambrose sayth) he is vnworthy of the Lord, that otherwise doth celebrate that my∣sterie, then it was delyuered by him. Neither can he be deuout, that other waies doth presume thē it was geuen by the aucthor. We must then take heede leaste of the memorie it be made a sacrifice, least of a cōmunion it be made a priuate eatyng, least of two partes we haue but one, least apply∣ing it for the dead, we lose the fruit that be aliue. Let vs rather in these matters folowe the aduice of Ciprian in the lyke cases, that is, cleaue fast to the firste beginnyng, holde fast the Lordes tradi∣tion, do that in the Lordes cōmemoration which he him selfe did, he him selfe commaunded, & his apostles confirmed. This caution or foresight yf we vse, then may we see to those thynges that be requisit in the worthy receauer, wherof this was the fyrste, that we haue a ryght vnderstandyng of the thyng it selfe. As concerning which thing, this we maye assuredlye perswade our selues, that the ignoraunt man can neyther worthyly esteeme, nor effectually vse those marueilous gra∣ces and benefites offered and exhibited in that Supper: but eyther wyll lightly regarde them, to no small offence, or vtterly condempne them, to his vtter destruction. So that by his negli∣gence he deserueth the plagues of God to fall vp∣pon hym, and by contempt he deserueth euerla∣styng perdition. To auoyde then these harmes,

vse the aduice of the wyse man, who wylleth thee when thou sittest at an earthlye kynges ta∣ble, * 1.7 to take diligent heede what thinges are set before thee: So nowe much more at the kyng of kynges table, thou must carefully: searche and knowe what dainties are prouided for thy soule, whyther thou art come, not to feede thy senses and belly to corruption, but thy in warde man to immortalitie and lyfe, nor to consyder the earth∣lye creatures whiche thou seest, but the heauen∣lye graces which thy, fayth beholdeth. For this table is not (sayth Chrisostome) for chattering Jayes, but for Egles, who flee thither where the dead bodye lyeth. And yf this aduertisement of man can not perswade vs to resorte to the lordes table with vnderstandyng: see the counsell of GOD in the lyke matter, who charged his peo∣ple to teache their posteritie, not onlye the rites and ceremonies of the Passouer, but the cause and ende thereof. Whence we may learne, that both more perfect knowledge is required at this tyme at our handes, and that the ignoraunt can not with fruite and profite exercise hym selfe in the Lordes Sacramentes. But to come nygher to the matter, Saint Paul blaming the Corin∣thians for the prophaning of the Lordes supper, concludeth that ignoraunce both of the thing it selfe; and the signification thereof, was the cause of their abuse: for they came thither vnreuerent∣lye, not discerning the Lordes bodye. Ought not we then by the monition of the wise man, by the wisdome of God, by the fearefull example of the Corinthians, to take aduised heede, that we

thrust not our selues to this table, with rude and vnreuerent ignoraunce, the smart whereof Christes Churche hath rued and lamented these many dayes and yeres? For what hath ben the cause of the ruyne of Gods religion, but the ig∣noraunce hereof? What hath ben the cause of this grosse idolatrie, but the ignoraunce hereof? What hath ben the cause of this mummishe mas∣syng, but the ignoraunce hereof? Yea what hath ben, and what is at this day the cause of this want of loue and charitie, but the ignoraunce hereof? Let vs therfore so trauaile to vnderstand the Lordes Supper, that we be no cause of the decaye of Gods worship, of no idolatrie, of no dumme massing, of no hate and malice, so maye we the boldlyer haue accesse thyther to our com∣fort. Neyther neede we to thinke that suche ex∣act knowledge is required of euery man, that he be able to discusse al high pointes in the doctrine thereof: But this muche he must be sure to hold, that in the supper of the Lorde there is no vaine * 1.8 ceremonie, no bare signe, no vntrue figure of a thing absent: But (as the Scripture sayth) the * 1.9 table of the Lorde, the bread and cuppe of the Lorde, the memorie of Christe, the annuntiati∣on * 1.10 of his death, yea the Communion of the bo∣dye and blood of the Lorde, in a marueylous in∣corporation, whiche by the operation of the ho∣lye ghost (the verye bonde of our con••unction with Christe) is through fayth wrought in the soules of the faythfull, whereby not onlye theyr soules lyue to eternall lyfe, but they surely trust to winne to their bodyes a resurrection to im∣mortalitie.

The true vnderstandyng of this * 1.11 fruition and vnion, whiche is the bodye and the head betwixt the true beleuers and Christe: the auncient Catholique Fathers, both perceauing them selues, and commendyng to theyr people, * 1.12 were not afrayde to call this Supper, some of them, the salue of immortalitie and soue∣raigne preseruatiue agaynst death, other, a deifi∣call Communion, other, the sweete dainties of our Sauiour, the pledge of eternall health, the defence of fayth, the hope of the resurrection, * 1.13 other the foode of immortalitie, the healthfull grace, and the conseruatorie to euerlastyng lyfe. All which sayinges, both of the holy Scripture and godly men, truely attributed to this celestial banquet and feaste, yf we woulde often call to minde, O how woulde they inflame our heartes to de〈…〉〈…〉e the participation of these mysteries, and oftentimes to couet after this breade, continual∣lye to thirste for this foode? Not as speciallye re∣garding the terrene & earthly creatures which remayne: but alwayes holdyng faste and clea∣uyng by faith to the rocke whence we may sucke the sweetenesse of euerlasting saluation? And to be briefe, thus much more the faithful see, heare, and knowe the fauourable mercies of God sea∣led, the satisfaction by Christe towardes vs con∣firmed, and the remission of sinne established. Here they may feele wrought the tranquilitie of conscience, the encrease of fayth, the strength∣ning of hope, the large spreadyng abrode of bro∣therly kindnes, with many other sundry graces of God. The taste whereof they can not attayne

vnto, who be drowned in the deepe durtie lake of blyndnesse and ignoraunce. From the whiche (O beloued) washe your selues with the liuyng waters of Gods worde, whence you maye per∣ceaue and know, both the spirituall foode of this costly supper, and the happy trustinges & effectes that the same doth bring with it.

Now it foloweth to haue with this knowledge a sure and constant faith, not only that the death of Christe is auayleable for the redemption of all the world, for the remission of sinnes, and recon∣ciliation with God the father: but also that he hath made vppon his crosse a full and sufficient sacrifice for thee, a perfect clensyng of thy sinnes, so that thou acknowledgest no other Sauiour, redeemer, mediatour, aduocate, intercessour, but Christe only, and that thou mayst say with the Apostle, that he loued thee, and gaue him selfe for thee. For this is to sticke fast to Christes promise made in his institution, to make Christe thyne owne, and to applicate his merites vnto thy selfe. Herein thou nedest no other mans helpe, no other sacrifice or oblation, no sacrifisyng Priest, no masse, no meanes established by mans inuen∣tion. That faith is a necessarie instrument in al these holy ceremonies, we may thus assure our selues, for that as Saint Paul sayth, without fayth it is vnpossible to please god. When a great * 1.14 number of the Israelites were ouerthrowen in the wildernesse, Moyses, Aaron, and Phinees dyd eate Manna, and pleased God, for that they vnderstoode (sayth Saint Augustine) the visible * 1.15 meate spiritually. Spiritually they hungred it,

spiritually they tasted it, that they myght be spi∣ritually satisfied. And truely as the bodily meate can not feede the outward man, vnlesse it be let into a stomake to be digested, whiche is health∣some and sound: No more can thy inwarde man be fed, except his meate bereceaued into his••oule, and hart sound & whole in fayth. Therfore (saith * 1.16 Ciprian) when we do these thinges, we nede not to whet our teethe: but with sincere fayth we breake and diuide that holy bread. It is wel kno∣wen, that the meate wee seeke for in this sup∣per, is spiritual foode, the norishmēt of our soule a heauenly refection, and not earthly, an inuisi∣ble meate, and not bodylye, a ghostly substaunce, and not carnall, so that to thinke that without fayth we maye enioye the eatyng and drynkyng therof, or that that is the fruition of it, is ••ut to dreame a grosse carnall feeding, basely obiecting and byndyng our selues to the elementes and creatures: Whereas by the aduice of the counsel of Nicene, we ought to lyft vp our mindes by * 1.17 faith, & leauing these inferiour and earthly thin∣ges, there seke it, where the s••nne of ryghteous∣nesse euer shineth. Take then this lesson (O thou that art desyrous of this table) of Emissenus a * 1.18 godly father, that when thou goest vp to the re∣uerent Communion, to be satisfied with spiritu∣all meates, thou loke vp with faith vpon the ho∣ly body and blood of thy god, thou maruel with reuerence, thou touche it with thy minde, thou receaue it with the hand of thy heart, and thou take it fully with thy inwarde man.

Thus we see (beloued) that resortyng to this

table, we must plucke vp all the rootes of infide∣litie, al distrust in Gods promises, we must make our selues lyuing members of Christes bodye. For the vnbeleuers and faithlesse, can not feede vpon that pretious body: whereas the faythfull haue theyr life, their abiding in hym, their vniō, and as it were their incorporation with hym. Wherefore let vs proue and trye our selues vu∣faignedly, without flattering our selues, whe∣ther we be plantes of that fruitful Oliue, liuyng braunches of the true vine, members in deede of Christes mystical body, whether God hath puri∣fied our heartes by fayth, to the sincere acknow∣ledging of his Gospel, and imbracing of his mer∣cies in Christe Jesu, that so at this his table we receaue not only the outwarde Sacrament, but the spirituall thing also, not the figure, but the trueth, not the shadowe only, but the bodye, not to death, but to lyfe, not to destruction, but to sal∣uation: which God graunt vs to do, through the merites of our Lord and Sauiour, to whom be all honour and glory for euer.

Amen.

Notes

• * 1.1

  Exod. xii.
• * 1.2

  Mat. xxvi. i. Cor. xi.
• * 1.3

  Luk. 22. i. Cor. xi. Mat. xxvi
• * 1.4

  i. Cor. xi.
• * 1.5

  Mat. xxii.
• * 1.6

  i. Cor. xi.
• * 1.7

  Pro. xxiii.
• * 1.8

  i. Cor. xi.
• * 1.9

  Mat. xxvi.
• * 1.10

  i. Cor. x.
• * 1.11

  Irene. lib. 4. cap. 34.
• * 1.12

  Igna. Epi. ad Ephe. Dionisi. Origen. Optat.
• * 1.13

  Ciprian. De coena Domini. Athanas. de pecca. in spiritu sancto.
• * 1.14

  Hebr. xi.
• * 1.15

  In Iohan. Hom. vi.
• * 1.16

  De coena Domini.
• * 1.17

  Conciliu Nicen.
• * 1.18

  Euseb. Emiss. Sermon de Eucha.