he hope which they have in Christ Jesu. For
this cause if there had been any which would be but a looker-on, and
abstain from the Holy Communion, him did the old fathers and bishops of
Rome in the primitive Church, before private mass came up, excommunicate
as a wicked person and as a pagan. Neither was there any Christian at
that time which did communicate alone, whiles other looked on. For so
did Calixtus in times past decree, "that after the consecration was
finished, all should communicate, except they had rather stand without
the church-doors; because thus (saith he) did the Apostles appoint, and
the same the holy Church of Rome keepeth still."

Moreover, when the people cometh to the Holy Communion, the Sacrament
ought to be given them in both kinds: for so both Christ hath commanded,
and the Apostles in every place have ordained, and all the ancient
fathers and Catholic bishops have followed the same. And whoso doth
contrary to this, he (as Gelasius saith) committeth sacrilege. And
therefore we say, that our adversaries at this day, who having violently
thrust out, and quite forbidden the Holy Communion, do, without the word
of God, without the authority of any ancient council, without any
Catholic father, without any example of the primitive Church, yea, and
without reason also, defend and maintain their private masses, and the
mangling of the Sacraments, and do this not only against the plain
express commandment and bidding of Christ, but also against all
antiquity, do wickedly therein, and are very Church robbers.

We affirm that bread and wine are holy and heavenly mysteries of the body
and blood of Christ, and that by them Christ Himself, being the true
bread of eternal life, is so presently given unto us as that by faith we
verily receive his body and his blood. Yet say we not this so, as though
we thought that the nature and substance of the bread and wine is clearly
changed and goeth to nothing: as many have dreamed in these later times,
which yet could never agree among themselves, of this their dream. For
that was not Christ's meaning, that the wheaten bread should lay apart
his own nature, and receive a certain new divinity: but that he might
rather change us, and (to use Theophylact's words) might transform us
into His body. For what can be said more plainly, than that which
Ambrose saith: "Bread and wine remain still the same they were before,
and yet are changed into another thing:" or, that