the rods of Aaron the enchaunters were transubstantiat into serpents nether wer the riuers of Egipt transubstantiat into bloud We doe neuer reade throughout the scriptures of any suche mutatiō in any of Gods miracles from the beginning of the worlde Therfore when Ambrose Ciprian or any other of the old fathers doe saye that the nature of bread wyne is chaunged they do not exclude their substaunces and very essence which they teach to remaine after the consecratiō as I haue proued before but thei speake of a mutation of the naturall properties of bread wyne wherby they are no longer common bread wyne but through Gods power and benediction sanctified holy sacramentes chering vs with the comfortable promyses whiche God our father hath made vnto vs for the effusion of his sonnes bloud and for the death of his body The elder fathers do acknowledge confesse and teache no other mutation of y e outward signes As for Theophilact he is not of authoritie to stablish any article for he reproueth the Latyn church for beleuing the procession of the holy spirit and he was the yeare after Christ .1058 In the tyme of Lanfranke Gerengary when the byshops of Rome toke vpon them first stoutly to maintain and to publysh the doctrine of transubstantiatiō which before time was scarfly heard of Albeit his wordes touching the sacrament doe not disagre with the doctrine of the elder fathers if they be well construed When he denieth the bread to be a figure he speaketh of a vaine bare figure for so he expoundeth himself vpō Marke denying that it is figura tantum a figure only whiche we do confesse and graunt But he saith that the bread is transelemented transformed He saith also wryting vpon the said chapter of Iohn that we are transformed transelemented in to Christ and almost all the elder fathers do say the same And yet our natures remaine we ar not transubstantiat we are not made Christes reall flesh but vndefiled and holy flesh of his flesh and suche as shall aryse and be immortal with him for he doth knit cople and incorporat vs to him selfe by his sacramentes Therfore as this word transformed doth proue no mutation of our substaūce no more doth it proue the substaunce of bread and wyne to discontinue There remaineth yet one reason with which they defend their transubstantiation vnto which I thinke necessary to make an aunswer forsomuch as it is commonly in al the mouthes both of lay and ecclesiastical persons which suppose Christes body to be eaten really naturally They say if we doe not eate Christes flesh really why doth S. Paul make such as receiue vnworthely giltie of the Lords body and bloud Why doth he teach such to eat and drinke their own damnation because they make no difference of the Lordes body These wordes do not proue y t Christes body is eaten of vs really or substantially For Paull speaketh there of vnworthy receiuers which do not eate Christes body which is the bread of lyfe but the only figure Sacrament therof and they do eate the sayd only sacrament and only figure to their iudgement and condemnation as I haue proued This is not my doctryne but the doctrine of Hierom Ambrose of S. Austin of Prosper and of Bede as is declared in the beginning of this lesson The contemp of Gods sacrament not y e contract or touching of christes reall body which is now in heauen bringeth dānation causeth this giltines For as he which violētly plucketh down the kings maiesties armes or breaketh the kinges great seale or clippeth his coyne cōmitteth an offence against the kinges owne persone so they which abuse the sacrament of Christes body and bloud presuming to come to it as to common bread not reconciling them to their brethren nor sanctifying them selues to god such presumers and vnthankefull persons do offend against Christ himselfe be giltie of his body and bloud that is of hys death and doe eate their owne damnation To come to Gods holy sacrament vnreuerently without the wedding garment without any examination of thy lyfe past without geuing thankes to God the father for the dishonour and death of his sonne this is Non diiudicare corpuus domini to make no difference of the Lordes body For Paul nameth here the sacrament the Lordes body euen as Christ did when he said of bread wine this is my body bloud For as boeth Cyprian and S. Austin and other elder fathers do teach sacramēts haue the names of y e very thinges which they do represēt signify w t certen similitudes The aforsaid word of thapostle cannot be vnderstād otherwise for he speaketh of vngodly mē which do not eat christs body but the only figure to condemnation He vseth a like phrase in the beginning of the said chapter where he saith that euery mā praying or prophecying with a couered head dishonesteth shameth his head y t is Christ referring to Christ an offence done to mans head because it is a sacrament of Christ. After a like sort necligent and dome pastors whiche doe contemne their flock and neglect the honorable office of preaching ar pronounced of y e prophet Ezechiel giltie of their bloudes which do perishe for lack of enstruction and teaching That vnworthy receiuers are giltie of Christes body and bloud through a like contemt and dissolutnes presumption and neglygence not through any naturall any corporall or real eating of his flesh S. Ambrose declareth expounding Paules aforesaide wordes as it foloweth Dabūt poenas mortis domini quia pro illis occisus est qui eius beneficium irritum ducunt they shalbe promysed for Christes death saith this holy father because he was slaine for them and they do set light by his benefit He doth interprete suche to be giltie of the Lordes body which do not eate his flesh that is the fode of life as I haue proued before but the only figure therof to the condemnation of their contempt presumption and vnkindnes Therfore no transubstantiation can be proued of this place for the defēce wherof they do most shamefully wrest and depraue not only the scriptures but also the elder fathers And to impresse thesame depely into the hartes of al men womē they haue with holden from the laytie many yeares Christes cup for feare as they say of sheading his bloud of which I will speake a few wordes in your gentil eares then I wyll conclude and finishe this matter Christ our maister commaundeth all men and women to drinke of his cup which commaundemēt the Apostles obserued as long as they liued making no prouise nor tradition to the contrary And the vniuersall church folowed and obserued religiously the said precept for the space of a thousād yeres after Christ as many be proued by plaine testimony of auncient wryters For how with such handes saith Ambrose vnto Theodosius the Emperour wilt
A FAITHFVL DECLARATION OF Christes holy supper compreheÌ„ded in thre SermoÌ„s preached at Eaton Colledge by Roger Hutchinson 1552. Whose contentes are in the other syde of the lefe ¶ Newly imprinted at London by Iohn Day dwelling ouer Aldersgate 1560. Cum gratâ—a priuilegio Regiae maiestatis per septeâ—â—ium ¶ THE CONTENTES OF the first sermon THe first sermon sheweth why Chryste ordeyned his supper after the eatinge of the Paschall lambe that the Iewes easter lamb was a fygure of our sacramentall bread and wyne a commemoratioÌ„ of their delyueraunce a sacrament of Christes death that the Iewes had some continual rites and sacrameÌ„ts other some temporal how their sacraments ours how their receit and owres do differ Why God who is immutable disanulled thir rites and ordeined new rites and new ceremonies for vs. For what cause men absent themselues from Christes banket to the which thei shuld come not annually but continually That as it is best to come fasting therto so it is not euill by occasion to receiue after meate and drinke That to blesse is not to make a crosse vpon the sacrament but to render thankes to God y e father for the remission of our sinnes through the seed promised That Christ ordeyneth here no priuate masse but a communion and that the scriptures and the Orientall church disalow al priuate receit that as it is not euill to receyue the holy sacrament at thy mouth so it is better to take it in thy handes as Christ and his Apostles did and the laytie of the primatiue church ¶ The contentes of the second sermon THe second sermon declareth what a Sacrament is that the nature matter of the sygnes remayneth â–ª that Christ affirmeth breade to be his body and wyne to be his bloude for thre properties and similitudes and not for any transubstantiatioÌ„ and mutation of their natures That his body bloude are the sustinaunce of mannes soule and spirite which are not fed or nourished w t corporall food That both the spirituall eating and the sacramental receit are necessary and commaunded That by our worthy receyt of the sacrament we are made Christes body not by fayth only but also realli What a testameÌ„t is what the new testament is what the ould is That the ould christians before Christes cumming did eat his body drinke his bloud as truly as really and as effectually as we do How Christes body and bloud be present in his holy supper that they ar not to be honored in the forme of bread and wine with eleuatioÌ„ of handes or kneling but by faith in them by cumming to his supper bi geuing of thanks and by offring vnto him frankeÌ„seÌ„ce and myrre that is to say by confessing him to be very natural man borne of his mother after the fulnesse of tyme for our redemptioÌ„ and very god begotten of his father before al tyme that this is the catholike fayth and the doctrine of the elder fathers of Christes church ¶ The contentes of the third Sermon THE thyrde sermon sheweth that Christes flesh which is the bread of lyfe is neuer receyued vnworthely neuer vnto destruction but alwayes vnto saluation vnto righteousnesse and iustification That Christ with playne wordes and the elder fathers do affirme the substaunces of bread wyne to remayne after the consecration how the elder fathers do affirme the natures of the signes to be altered and chaunged without any transubstantiation That Christes cup ought not to be denyed to the laitie that such as come vnworthely to Gods saâ—raments be gylty of Christes body bloud albeit they receyue the onely fygure and signe therof That after the receit of the holy sacrameÌ„t relapse into sin is daungerouse that we muste passe our life tyme thencefurth in praier and geuyng of thankes and go into mount Oliuet that is seke for heauenly thinges and despise earthly thinges THE PRINTER TO the reader FORASMVCH gentle reader as al felicitie helth prosperitie of a christen man staÌ„deth consisteth in the perfecte knouledge of the true and liuing god and of himself which knowledge euery faithfull man may plentifully and abundantly finde in the holy and sacred scriptures as it were in a moste pure cleare glasse or myrrour In whiche all men ought to delight and exercise themselues both day and night to the amendement of their owne lyues and to the edifieng of their neighbours And considering also y t there are many in these latter daies God amend them and sende them better grace the which only study with haÌ„d and fote toth and nayle and yet would be counted good Christians when in very deade thei ar nothing lesse to impugne the truth and to bury in perpetual obliuie and forgetfulnes the monumentes labours and trauailes of moste worthy men who refused no paynes to aduauÌ„ce true religion and to ouerthrow the false religion superstitioÌ„ and idolatry I haue therfore taken vpon me through Gods helpe to set forth bring to light these sermons which were geuen vnto me by maister Roger Hutchinson to put into prynt and that a litle before the death of the most Godly king King Edward the sixt and because immediatly after his death Gods true religioÌ„ was ouerthrowen and troden most shamefully vnder fote by the bloudy Papistes I was enforced and coÌ„pelled not only to surcesse from printing of these sermons but also of diuers others Godly mens workes The author of these sermons liyng on his death bed Whome the Lord toke to his mercy sent to me in my trouble desiring me that wheÌ„soeuer almighty God of his own mere mercy goodnes wold loke no more vppon our wretchednes wherwith we had moste iustly prouoked him vnto wrath but wipe awaiour sinnes and hide them in the precious woundes of his sonne Iesus Christ and turne once againe his mercifull countenaunce towardes vs and lighten oure heartes with the bright beames of his most glorious Gospel that I would not only put these Sermons of his in print But also his other boke called the Image of God the which he himselfe had newly corrected declaring that although God should take him vnto his mercy yet he wold leaue behynd him som litle monument of his good heart mind will the which he bore towards y e truth of Gods holy word and furtheraunce profit of Christes church for that diuers sectaries wer crept in vnder y e colour title of true religioÌ„ who through y e perswasioÌ„ of the deuill hath sowed their diuilish 〈◊〉 as y e AriaÌ„s Anabaptists PelagiaÌ„s Papists dyuers others y t the flocke of Christes coÌ„gregation might haue som strong armoure for y e sure defeÌ„ce of theÌ„selues and fitte weapons wheÌ„ thei shal haue at any time any doing w t those sectaries to y e vtter ouerthrowing of theÌ„ Therfore as the authors good wil was through y e help of God in setting forth y â— boke for thy profit So accept take it in good parte and
thou take the Lords holy body How darest thou drinke of y e cup of his precious bloud These wordes proue that the teÌ„poraltie in this holy fathers time receiued the sacrameÌ„t in both kindes that in their haÌ„des S. Hierom saith priestes which do consecrat the sacrament deliuer the bloud of Christ to the people Chrisostom also obserued in his time this precept at Constantinople For he sayth the priest doth not eat one part and the laitie another part after the maner of the old lawe but vnto all is distributed one body one cup. And Gregory surnamed the great after whose tyme syncere doctrine began to decaie witnesseth that this custome was kepte in the Romain churche in his daies saying you haue learned what the bloud of the lambe is not by hearsay but by drynking it Yea fiue hundred yeares after his death Gelasius bishop of Rome 1118 yeares after Christ made a decree for the confirmation of this custome because then some presumed to take vnder one kynd Nether can it be proued that the laytie were restrained from the Cup of Christ before the rayne of Friderike the first surnamed Barbarossa to whiche restraint notwithstandyng the Orientall churche wold neuer consent but vse kyndes alwayes Yet the Papistes would make it a tradition of the Apostles where as in very dede to cause men to haue an honorable opinion of priuate masses and of their transubstantiation they them selues of late dayes haue taken on them to forbyd that whyche Christ commaunded that whiche the Apostles folowed that whiche the vniuersall churche obserued from tyme to tyme as is declared And because they would not be counted presumptuous for makyng this restraint they cast many perils and daungers whiche myght folowe if the Cup were made common to all men and women Dyd not Christ who fortold many thynges to hys Disciples who is the wysdome of God the father forsee these peryls and daungers If he dyd forsee them why dyd not he make a restraint Or at the least commaunde a restraynt to be made afterward Yea Christ of the bread speaketh not so vniuersally take ye eate ye But concernynge the Cup he geueth a generall precepte drynke ye of thys all as forseing this restraint and enstructing men aforehand not to obey it when it should come Yet some are so impudeÌ„t and so drouned in ignorauncie that they dare defend the one kind by Christes example and the Apostles They say that Christ at the toune of Emaus distributed but bread only to a couple of his disciples it is not mencioned that suche as embraced the felowship of the Apostles receiued any wine the text saith that thei coÌ„tinued in breaking of bread Therfore as it is a laudable custome to vse both bread and wyne so it is not euell to distribute bread only to the temporaltie For both Christ and his Apostles did so in the primatiue churche I aunswere Christ did not consecrate the sacrament to his disciples at the town Emaus but by his mighty power wrought a miracle in the diuision of the bread so Nycholaus Lyranus wryting vpon the sayde text doth vnderstande it witnessing that Christ brake the bread so euen as if he had cut it a sunder with his knife Nowe though bread only be named yet this is no sufficient profe that they did receiue the sacrament but in one kind For vnder the name of bread the scripturs do coÌ„teine meat and drinke and all maner of victualles as in the Lordes praier when we say giue vs this day our daily bread we aske all necessary fode for the norishment of the body Againe we read that Christ went into y e house of one of y e chief Phariseis Manducare paneÌ„ sabbato to eat bread on the sabboth day that is to dine or sup with him as all writers take it The Prophet Esay saith to euery one of vs Frange esurienti panem tuum break thy bread to the huÌ„gry exhorting vs by an Hebrue phrase vnder y e name of bread to minister all bodely fode all necessary sustenaunce to the poore Some make another answer to the aforesaid place of Luke Erasmus in his annotatioÌ„s doubteth whether the bread which Luke saith was broken among the christians of the primatiue churche were common bread or sacramentall and sanctified And many other are likewise in doubte hereof Wherfore no certain doctrine can be stablished of y e aforesaid place Yea though Luke both cap 24. and Act. 2. doe speake of the sacrament yet forsomuche as all victualles are comprehended vnder the word bread who is able to say that the sanctified no wyne It foloweth in the teâ—â— that Christ and his disciples When they had geuen prayses or as some do rede had song an Hymne they went out into mount Oliuet We are taught here by the ensample of Christ and his Apostles two offices which God requireth of vs after the receit of the Sacrament first in that they gaue thankes and prayses let vs learne that it is the office of euery Christen maÌ„ before he depart from Gods table also all his life time to render harty thankes to God the father for his great clemency and mercy for the remission of his syns through the dishonour death of his honorable son To this end purpose this mistery was chifly principally ordeyned y t so noble worthy a benefit shuld not fal out of remembraunce forsomuch as it is our only comfort against damnation and eternall death Therfore many of the elder fathers of Christs church do name this sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thankesgeuing Folow the ensample of Christ thi high shepeherd of his Apostles which finished not this mistery with out thankes to the diuine maiestie TheiÌ„ coÌ„tinued also in geuing of thaÌ„kes breaking of bread as Luke regestreth wryting their liues after Christes ascention departure What wordes they vsed it is vnknoweÌ„ also whether thei sang an Hymne or only said it The greke word is indifferent ether to singing or saying but though god do not here esteme y e voice but y e hart yet both song instrumeÌ„ts be laudable approued ceremonies in Gods church as I wold proue but only because I wyll not be ouer long If we wyll not honor God with due thankes for his innumerable benefites procured vnto vs through Christ but become vnthankeful vnkind if after that we be deliuered from sin receiued into Gods fauor we turne froÌ„ his holy coÌ„mauÌ„demeÌ„t then is our latter end worse then the beginning For of such S. Paul sayth If any man defile the temple of God hym shall God destroy Behold examples hereof in the newe Testament Iudas after that he had bene longe in the blessed felowship of the Apostles for betrayng the giltles for a brybe and through the detestable vice of couetousnes
learne hereof that there is a difference betwene Christes honorable body and bloud and the visible sacrament and figure therof such a diuersitie and difference as is betwene thy house and thy seale and lease therof S. Ambrose also his maister and the great clerk prosper doe teache vs the very same doctrine For Ambrose in his boke whiche he wryteth of Sacramentes sayth Qui discordat a Christo non manducat carnem eius c. He that discordeth from Christ doth not eate his fleshe nor drynke his bloud although he receiue the Sacrament of so great a thyng vnto his damnation and destruction And Prosper in his boke of sentences saieth of suche vnworthy receiuers that though euery day indifferently they doe receiue that they eat the sacrament and figure of so great a thing vnto the condēnation of their presumption and not Christes body Bede also hath the very same wordes And the famous and learned father S. Hierō doth confirme this to be a true doctrine writing vpō the ·66 Chapter of the Prophet Esay saying Dum non sunt sancti corpore spiritu nec comedunt carnem Iesu nec bibunt sanguinē eius as long saith this elder and Godly father of Christes church as long as thei be not holy and cleane in body and in spirit they do not eate the flesh of Iesu nor tast of his bloud Of these it is euidēt that as the sensible sacrament is receiued vnworthely of vngodly men vnto condemnation so the body of Christ which is the bread of life is only receiued worthely and of good men always vnto saluation expiation and rightuousnes and of no man vnto destruction death dānation whosoeuer is partaker of it as S. Austin saith in his sermon of the holy feast of passeouer Therfore if we say y t vngodly men do eate Christes flesh we deny the doctrine of al the elder fathers we deny Christ to be the bread of life we deny him to be our rightuousnes our sauing health our expiatiō our raunsome our sanctification and holines who will not faile to deny vs likewyse before his father onles we renounce this diuelysh errour Notwithstanding both S. Austin and other of the fathers do affirme otherwhiles that Iudas and other vngodly persons did eate Christes body meaning by Christes body the Sacrament therof and geuing the name of the thing to the figure and signe For sacramentes be called by the very names of those thinges whiche they doe represent and signifie and wherof they are Sacramentes as both S. Austin teacheth in his Epistle whiche he writeth to Boniface and also the holy martir famous clerke S. Ciprian in a sermon which he maket de chrismate of anointinting For this cause Christes flesh hath two significations both in the scripturs and elder fathers For as properly and in his naturall and chefe acception is that substaunce and humanitie which was born of the virgin Mary and suffered on the crosse for the expiation of our synnes so sometyme it is token also for sacramentall bread and wyne In which signification when the elder father doe affirme vngodly men to eate Christes flesh the papistes wold make vs to beleue y t they teache Christes flesh which is the bread of life to be eaten vnworthely vnto damnation not vnderstanding the doctors and yet great braggers of knowledge learning or rather deprauing and corrupting the doctors to mainteine their transubstantiation which is the castel of all supersticion and Popery leadyng vs vnder the names of fathers and antiquitie from our father which is in heauen vnto whom that I may declare the remnaunt of Christes supper to your edifying and enstructiō which be come together to serue God in praier hearing his word let vs make hūble supplicatiō c. It foloweth in the text I wil not drink henceforth of this fruite of the vine vntyll that day when I shall drynke it newe with you in my fathers kyngdom Christ our maister welbeloued in god nameth here the sacramentall wyne the frute of the vyne that after the consecration If the nature and substaunce of wine wer disanulled turned into Christes flesh he wold not so name it for christes flesh is the frute of Mary the frute of Dauid others not y e fruite of y e vine And as the wyne is the fruit of the vine and therfore it is not altered into the substaunce of Christes body whiche is the fruit of those fathers frō which Math. 1 Luk. 3. do fetch his stok generatiō so vndoubtly the sacramental bread is the fruit of wheat after the consecration in that it is a sacrament of Christes honorable flesh For vnto this fruit he himselfe compareth likeneth his body saying nisi granū frumenti c. Onles the corne which is sowen in the groūd do first die it doth not encrease If it die it bringeth furth much fruit And theuangelistes do testifie w t one voice y t Christ both toke gaue also that he brake this fruit to his disciples What toke he bread what gaue he to his disciples thesame y t he toke And what did he breake Verely euen y t which he gaue them Ergo he gaue them not his reall body and naturall fleshe which was borne of the blessed virgyn for though he died for vs concernynge his body yet the sayd body was not thē broken when he ordeined his holy supper Moreouer almighty God many years before in the mistery of the easter lambe forbad the breaking therof by the mouth of his holy Prophet Moises saying os non comminueti◠ex eo ye shall not breake a bone of it whiche wordes the Euāgelist S. Iohn doth refer to Christs body The primatiue churche folowed this example of their high bishop in breaking the sacramental bread as Paul witnesseth Panis quem frangimus c. is not the bread which we breake saith Paul a communion or partaking of Christes body ▪ And the vniuersal church through out all Realmes and dominions from y e Apostles tyme haue religiously obserued this ceremony Seing then the sacramentall bread that is after that it is a sacrament must be broken to be distributed to such as come to Gods table how is it dayly turned into the substaunce of Christes honorable body which now is impassible and in eternall glory Howe can it be his real and natural flesh which was not then broken when he brake the the bread It was brokē afterward whē his handes were nayled to the crosse when his bloud by the cruel Iewes was let furth out of his side with a spear for our redemptiō in remēbraunce of which benefit the sacrament of bread is broken cōtinually without any alteratiō chaūge or transmutation of his nature For the Apostle S. Paul speaking hereof doeth always name it bread as in the aforsayd text Is not y e bread which we breake c. And againe we
hong himselfe and vtterly lost the fauour of God Ananias and Saphira his wyfe for practising the said detestable vice of couetousnes after breaking of bread in the primatiue church were stroken with sodain death Many among the Corrinthians were stroken with diuers diseases and some with sodain death for lyke offences as Paul witnesseth For nothing displeaseth y e diuine maiestie more nothing so kendleth his fury and indignation as relapse into sin after that thou hast bene at his sonnes holy table For thou treadest vnder thy fote his honorable son thou crucifiest him againe thou countest the bloud of the new testament which sanctified thee an vnholy thing doest dishonour the spirit of grace The second office which we ar taught here is thencefurth to passe our life time in praier and in sekyng after heauenly things For Christ and his Apostles froÌ„ geuing of thankes go straght ways to mount Oliuet which place as Iohn the Euangelist saith Iudas who betrayed him knew very well for Iesus oftentymes resorted thether with his disciples to pray If he had gone to an vnknowen place seing his time was at hand many would haue thought that he had suffered death for our redemption agaynst his wyll To auoyde this suspicion and to teache vs that he died of his own voluntary wil and goodnes without compulsion Et secundum propositum c. That is according to the purpose of his father to the prayse of the glory of his grace he resorted to his accustomed place whiche his betraier knew Also he resorted thether as Luke wryteth to pray not that he had nede of prayer whiche is a remedy against sinne but to sturre vs therunto by his ensample For seyng he prayed often and so diligently who neded not beyng without all spot of synne ether originall or actuall howe nedefull a thyng is the same for vs whiche be sinners As the lyfe of fyshes lieth in the water and out of water thei lose their liues so I say vnto you the soule of man and womaÌ„ dieth without prayer nether can we eschewe euyll or exercise vertue with out continuall and earnest inuocation of Gods dayly helpe Let vs learne therfore of Christ who prayed not for hym selfe but for our example to resort after the Communion not to the tauerne or ale house not to a bowlyng ally nor to a dysing house as many do dayly but to go into Mount Oliuete that is to a place of prayer as he dyd alwayes thencefurth lokyng vpwarde towardes heauenly thynges that he may encrease in vs all spirituall giftes to the glory of his name For as fathers in earth wyll not let their chyldren knowe their priuities their secrete treasures and riches nor make them partakers of their commodities and landes as long as they folowe the wyld swynge of their youth and delyght in vanities no more wyll God the father to the louers of worldly vanities deale his spirituall graces nor discouer the glorious ryches of his kyngdome We must dispise worldly thynges and become Egles that is we must flie vp into Mount Oliuete we must lyft our myndes vp into heauen where Christes body is at his fathers righthand For it is wrytten Vbi cadauer ibiaquilae where the carcas is thether the Egles resort Christ our maister nameth his own body a carcas because of his death and passion for onles it had died we had not arysen And he calleth vs Egles teaching vs that we must not crepe on the grouÌ„d we must not tary in earth but we must eleuate not bread wyne but our harts our thoughtes our cogitations spirits to the throne of Gods maiestie where Christes body which was a carcas is now in eternall glory to whome with the father and the eternall spirit be al honor and glory prayse and thankes So be it ⸫ The Praier O Heauenly Father who doest norysh Godly men with the fode of thy sonnes fleshe and the drinke of his bloud whiche his fleshe and bloude is the fruite of many the fruite of Dauid and others not the fruite of the vine nor the fruite of wheate Heare our prayers and supplications and so til our hartes with the sede of thy holy worde that we may be of their felowshyp whiche are fed with thy sonnes body the fode of lyfe not of the numbre of the vngodly which do eate the only figure and Sacrament therof to the condemnation of their presumption contempt and vnthankefulnes Stablyshe the heartes of thy people with the knowledge of the scriptures with the doctrine of the elder fathers of thy holy churche against suche as ignonorauntly and falsly teache that thy sonnes flesh whiche is the bread of lyfe and rightuousnes is reciued vnworthely and vnto condemnation of vngodly men Confirme and enstruct them with thy sonnes commaundement with the ensample and vse of the primatiue and Oriental church against the pestiferous doctrine of those whiche to maynteyne supersticion deny the cup of thy newe testament to the temporall and laytie Graunte these our requestes O moste mercifull God that we hauyng a ryght opinion of thy Sacrament may vse it a ryght may come therunto worthely after this lyfe prayse thee conâ—â—â—ually in mount Oliuete that is in the eternall glory for the remission of our sinnes and for all thy benefittes bestowed vpon vs for the dignitie and worthines of Christ who with thee and the holy spirit liueth and reigneth one God world without ende Amen FINIS Luke 22 Mark 14 â–ª 1 Cor. 11 Ihon. 6 Why Christ ordeined his supper after the eating of the lambe Their laÌ„be was a fâ—gure of our sacrament Of their deliueraunce Of Christ Iohn 1 1 Cor. 5 How our sacrameÌ„ts and theirs do differ Continual and temporal Sacramentes Why God hath disanulled the cites of the old lawe Mala. 3 Gal. 3 Why men absent theÌ„ selues froÌ„ Christes table Eccle. 21 zacha 5 Psal. 37 Psal. 117 Gen. 3 â— Cor. 7 It is best to come to Christes banket fasting â— Cor. 11 Math. 22 â— Cor. 11 Chrisost. Homil. 9. ad popul Antioch Mâ—giâ—â—â—a Tâ—ylers Drapers Poticaris HusbaÌ„dmeÌ„ Butchers Bakers Pastorâ— Who is a sclauÌ„derer Flattery Esay 5 Math. 5 Exod. 20 Deut. 5 Esay â— â— Cor. 11 1 Cor. 1â— Luk. 22 Mark 14. To blesse is not to make a Crosse. 1 Cor. 10 Mark 14. Christ ordeineth here a coÌ„munion not a priuate masse Actu 2 An obiect Thansweâ— Gregorius magnus The East churche Plinius The Uenetians An obiect Thanswer Abac. â— Rom. 1 Hebr. 10 1 Cor. 1â— Iohn â— â— Cor. 11 S. Ambr. Theophil The eleuation It is best to take the sacrament into our handes Concil Rotomag Act. 15. Rom. 14 â–ª Tit. 1 Act. 15 The coÌ„clusion with â—â—umeraâ—â—on praâ—er Math. 1â— Iohn 15.11.14 Luke 5 Math. 9 Apoc. 18 What a sacrament is S. Austyn de catechi rudib Epist. 23 S. Cyprian de chrism Christ affirmeth bread to be his body for thre properties and similitudes A similitude of