receiue the holy sacrament at thy mouth so it is better to take it in thy haÌ„ds as Christ and his Apostles did and the laite of the primatiue church These matters be touched hetherto but onles God inwardly with his spirit do teache you this Phylosophy and wisdome and transforme your hearts and iudgementes leading you into all truthe my preaching is but lost labour Therfore let vs call vpon the name of God with praier and inuocatioÌ„ for his help and holy spirit Let vs pray for the vniuersall company of Christes church throughout all Realmes and dominions whersoeuer they dwel namely for the congregation of Englande and Irelande desiring the eteâ—nall God of his fatherly mercy to coÌ„tinew strengthen both them and vs in the confession and obedience of his worde and truthe Also for al infideles and vnbeleuers that God may turne their hartes to beleue vpon his sonne Iesus Christ our Lorde for S. Paul vnto Timothe commaundeth vs to pray for all men For the kinges maiestie a prince of moste excellent hope that vertue and knowledge may dwell in his noble hart For these thinges for the remission of our sinnes and for Gods helpe hereafter in all our workes words thoughtes I shall desier you to say a praier after me ⸫ The Praier O Eternall God who art the author of al truth didst ordeine this holy sacrameÌ„t of bread and wyne by thy only begotten son in the roum and place of the easterlambe which they of y e old law did eaâ— yerely for a memory of their deliueraunce from Egipt from Pharao by thy mighty power in hope of the comming of Christ whom Iohn the christener Paul do call our easter lambe that we of the new lawe receiuing this new sacrameÌ„t shold reserue thy louing kindnes in continuall remembraunce in that thou hast sent thy only son to become womaÌ„s seed to breake the serpentes head to deliuer vs from the power of the deuill and from the bondage of syn by his crosse and by theffusion of his most honorable bloud Here our praiers and supplications O merciful father and send vs thy syerit from thy holy place to perswade al men women to celebrate thy supper after the example of Christ and of his Apostles disciples and stablish the hartes of the people against false teachers of priuat masses and of supersticious crossing with the contemplatioÌ„ of Christes ensample with the vse of the Oriental church and with the knowledge of thy holy scriptures y t we may be mete gestes for thy table and be partakers of all the benefites of Christes death and passion to whom with the and the holy spirit â—e al honor glory prayse now euer So be it THE SECOND SERMON vpon the Lordes Supper IN my last Sermon welbeloued in the Lord where as I began to declare vnto you y e Lordes supper which was a part and membre of the Gospel and thorow plenty of matter I did not ende the same now occording to my promes I wyll shew you what a Sacrament is and howe Christes body and bloud be present in his holy supper Thus much remaineth yet to be spokeÌ„ of Take eat saith Christ this is my body And likewyse of the Cup he saith Drinke of it euery one For this is my bloud of the newe Testament shed for many to the forgiuenes of sinnes I say vnto you I will not drinke henceforth of this fruit of the vine tyll that day when I shall drinke it new with you in my fathers kingdom And when they had song praises they weÌ„t out into mouÌ„t Oliuet That I may declare this heaueÌ„ly matter to Gods honour and finde out suche lessons and eruditioÌ„ as may be mete for this audience and for your edifying and enstruction which be assembled here to serue God in prayer and hearyng his word let vs aske Gods help and his holy spirit for the whiche I shall desier you to say the Lordes prayer after me Our father which art in heauen c. There is no matter in the holy scripture welbeloued in the Lord more necessary to be knowen and to be discussed then these wordes of our sauiour Iesus Christ This is my body this is my bloud of the new Testament There is no text which hath bene so abused and racked to maintein superstition and diuers purposes And where as Christ ordeineth here a sacrament of vnitie to knit vs together in peace amitie and loue Inimicus homo super senâ—inauit rirania that is the deuill who goeth about to depraue all Godly thinges hath sowen so many tares and such pestiferous opinions and hurtfull sedes and dampnable doctrine in mens harts by his ministers the Papistes the questionistes scholemen the Anabaptisâ—es that nothing nowe is a matter of more contention of more debate strife variaunce not only betwene man and man but also betwene coÌ„tries and kingdomes because euery man is wedded stubbornly to his own iudgement and where as they should reforme their opinions and submit their iudgementes to Gods scriptures as to the touchstone which trieth good from euil they rather do rack wrest Gods word making it a mariners slop or a nose of wax bowyng it vnto euery purpose Therfore I thought it good to vtter my knowledge which is but smal in this matter not to teach such as be enstructed alredy rype in knowledge of whom I am desirous to lerne my self but partly for their sakes and eruditioÌ„ which be vnlearned of y e laite that thei mai know how to prepare themselues to come to Gods borde this holy time of Easter at other times partly also to testifie professe my conscience and faith in this matter Many doe affirme and thinke these wordes of Christ this is my body to be a lyke phrase a like kynde and a lyke maner of speche as when he sayth Ego sum vitis I am the vyne I am the dore I am the way I am the bridgrom They be no like phrases but far diuers and different For the vine is no sacrament nether the dore nor the wey nor the bridgrom be no sacramentes but metaphores and borowed speches The bread of which Christ said this is my body the mine which he affirmeth to be his bloud be not bare and naked metaphores as y e aforesaid phrases are but they be sacramentes of his honorable body comfortable bloud as both the Occidental and OrieÌ„tal the Greke church al writers both new olde do acknowledge confesse with one voyce For al christendom haue always agreed in this point Therfore the nature of a sacrameÌ„t being thorowly knoweÌ„ examined tried it will teach you y e meaning of Christes words how he is present in his supper What is a sacrament I wil not deuise a discription of mine own head nor shew a fantasy of mine own braine I will folowe in this matter the sentence iudgementes
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
that whiche you haue not done to one of these litle ones you haue not done to me He procedeth further and bringeth in Peter against those which do worship God after their owne fantasies saying Discamus itaque Philosophari christum prout ipse vult venerari Let vs learne this Philosophy saith Chrisostome that is to honor Christ as he hath willed vs to honor him For that honor is most acceptable to him whiche is honorable or worshipfull whiche he doth esteme and not which we doe imagin For Peter thought no lesse but that he honored Christ when he forbad hym to wash his fete notwithstanding he did not honour hym herein but rather did dishonour and disworshyp hym So doe thou worship and honour him with pitie liberalitie towardes the pore These be the wordes of Chrisostome in his homily against such as come vnworthely to Gods misteries in which he teacheth vs that to honour Christes body is to glorifie hym by doyng of good workes For this cause he toke vpon hym his body and became a naturall man of womans seede as it is writtten God hath raysed vp a horne of health vnto vs in the house that is of the stock and kindred of his seruaunt Dauid and why It foloweth that we being deliuered out of the handes of our ennemies should serue and worship hym without fear all the daies of our lyfe in holines rightuousnes before hym I haue declared two wayes how Christes body and bloud are to be worshiped One way is by faith in his bloud by geuing thankes to him for his incarnation and cōming and by offring him frankynsence myr that is by cōfessing him to be very God and very naturall man Another way to honor it is to serue hym in holines and rightuousnes and to exercise in earth y ◠workes of mercy towardes the pore The elder fathers vsed no other worship toward Christes body before Honorius the third byshop of Rome He first commaūded bread and wyne to be worshiped with eleuation of handes Anno post Christum 1226. lib. 2. Decret titul de celebra missarum For the space of a thousand yeares there was no such custome The papistes obiect here that the body of Christ is present vnder the forme of bread to be honored If saith the Papistes a man say vnto thee this is my right hand or this is a stone thou beleuest him God saith this is my body not this is a figure of my body or this doth signifie my body and he that eateth my flesh hath life not he that eateth a figure of my flesh and we doe not beleue him but do make of sugar salt and of chese chalke I aunswer Christ doth not say this is trasformed this is turned this is transubstantiat into my body nether that the nature and substaunce of wine doth discontinue or is excluded as you wold force the wordes Here resteth all the matter how this word est is to be vnderstand whiche is neuer taken in that sence in whiche they would take it here Throughout the Byble no transubstantiation is expressed by this word nor by no other phrase the scripturs speake of no such mutatiō But the other phrase this is for this is a figure is commen and dashed euery where in the scripturs The rock saith Paul was Christ that is a figure of Christ. He nameth him also y e easterlambe whiche was but a figure of hym He is called a stone the worde of God is named seed a swerd a kay a lanterne God is called our banner our castell Ihon the christiner is named a burning candell and he nameth the lawe securim an axe which is set at the rote of the trees which al be figuratiue speches And the elder fathers do so expound this text they confesse and teache Christe to speake here figuratiuely Christ saeith Tertullian who was but .210 yeare after Christ and .13 hundred yeares agone he lib. 4. against Marcion who said that Christ had no natural body but only aparant flesh and a fantasticall body saith thus Christ takyng bread and dealyng it to his disciples made it his body saying This is my body that is a figure of my body And of these wordes he contriueth an argument against Marcian in this wyse But the bread can not be a figure of it if Christ had no true body For a vayne thyng or fantasy can take no figure Lo how this auncient father expounded these wordes S. Austin also taketh Christes wordes in lyke maner saying thus in hys preface vpon the third Psalme He admitted Iudas vnto the maundy wherin he deliuered to his Disciples the figure of his body and bloud And Ambrose in his boke of Sacramentes speaking of the cup sayth that we drynke there Similitudinem pretiosi sanguinis the similitude of his precious bloud But though they say that Christes aforesayd wordes be a figuratiue speache they doe not teache bread and wyne to be bare and naked metaphors but holy Sacramentes hauyng many promyses annexed vnto them for which promises the visible signes be named Christes body and bloud and not for any mutation of their natures or substaunces Therfore albeit thou hast bene led and made to beleue in tymes past that this doctrine is newe learnyng yet thynke not so hereafter It is the doctrine of Christ the fayth of y e old fathers the cōfession of innumerable martirs which haue ratified it w t the losse of their liues in hope of plentuous reward hereafter in y e kingdome of god That we may haue grace to beleue y e truth cōcerning this holy sacramēt to vse it aright to refuse all false doctrine that these wordes which I haue spokē in your outward eares may sinke into your heartes mindes let vs call on the name of Christ who ordeined this sacrament with inuocation and praier The praier O Christ the son of God our sauing health who dost affirme bread to be thy body wine to be thy bloud because of certain properties and similitudes the nature notwithstanding and the matter of the signes remayning and cōtinuing heare our praiers and supplicatiōs and graūt vnto vs for thy mercifull promises these our requestes As our outward man and naturall flesh is norished with bread and wyne so of thy clemency noryshe fede our inward man with the foode of thy swete flesh And as bread and wyne are made of diuers graines of the iuice of many grapes neuertheles they are but one lofe and one cup of wyne so worke thou in vs one heart and mynde knyt vs in a continuall amitie Godly loue vnitie by the operatiō of thy holy spirit And as the natures of the signes are turned and conuerted into our nature so do thou conuert turne and transforme vs into thy nature making vs thy body holy flesh of thy flesh not only by fayth but also really and effectually that is
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
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