lyuely holy and very members of thy mistical body Abide alwayes in vs and norishe vs cōtinually with the grace of thy almighty spirit with the fode of thy eternal word with faith in thy holy bloud with the death of thy precious and natural body which thy body is the bread of lyfe to vs the bread of redemption and rightuousnes not really eaten but in y t it was cruelly beatē slain for vs. Teach vs the right vse of this thy sacrament deliuer vs from superstition idolatry ignorauncie with whiche both we our forefathers haue bene snared and fettered in times past Fulfyll these our desyres and petitiōs of thy voluntary goodnes and fre mercy who lyuest and reignest in one glory and equal maiestie with the father and the holy spirit worlde without end So be it ⸫ THE THIRD SERMON vpon the Lordes Supper HEtherto christē hearers I haue furnished Christs supper with two sermōs as it were with two disshes Ther remaineth yet apercel vnspokē of which now I entend to finish I haue declared the meaning theffect the vnderstāding of these wordes of Christ our lord Hoc est corpus meum c. This is my body this is my bloud of the new testament And I haue shewed aswel out of the scripturs as also by the authoritie of the elder and learned fathers of gods church that they are thus much to say This is a sacrament of my body bloud this is a certificat of my fauor a testimony as it wer a broad seal and patent that God my father is recōciled vnto you that he doth embrace that he doth loue you and dwel in you by the grace of his holy spirit for theffusion of my bloud death of my body I tolde you also what it is to eate Christes body that it is not eatē really or corporally for asmuch as it is the meat and sustenaunce not of our bodies and fleshe but of our spirit and inward man which are not fed or norished with any corporal nature or bodely substāce Or to expresse this thing more plainly Christes flesh is panis vitae the bread of life in that it was beaten not in that it is eaten It is the bread of saluatiō of redētion of sanctificatō of rightuousnes of iustification in y t it was cruelly scouged and slayne for vs and not through any corporall any reall or naturall receit As he teacheth vs hymselfe Iohn vi reprouing those whiche vnderstode that he would geue his body to be really and substancially eaten saying Caro non prodest quicunque c. The flesh profiteth nothing it is the spirit that quickeneth that is to say the spirituall receit and eating doeth profite and sanctify you the bodely and corporall eatyng is vnprofitable To eate Christes fleshe and to drinke his bloud is to beleue that the sonne of God concerning his humanitie fleshe was nailed on the crosse that his bloud was let furth for y e expiatiō of our sins for our redemption and rightuousnes to repose vs againe into Gods fauour And this spirituall receit whiche is by faith is so effectuall and of so mighty so vehement an operation that as matrimony maketh man and wife one flesh according as it is written Erunt duo in carne vna So it ioyneth vs vnto Christ re ipsa that is really truly and effectually making vs flesh of his flesh bones of his bones as Paul witnesseth That is liuely holy and very members of his mistical body For Paul doth not speak there only of natural flesh but also of holy flesh and cleane from syn whiche shall arise and be immortall not by the course of nature nor by Adam but through Christ who doth knit and couple and in corporat his chosen to himself by his sacramentes and faith so that they may truly thenceforth say with Paul Viuo iam non ego sed viuit in me Christus I liue yet now not I but Christ liueth in me Gods holy word knoweth no other receit of Christes very body and naturall flesh nether in the Sacrament nor without it Nether any of y e elder fathers of christes church doe acknowledge or teache any other eating Because it is to long a matter to alledge them all I wyll alledge two or thre of the chief and principall and best learned of which y e aduersaries of the truth do brag not a litle S. Austin a famous Godly and learned father of Christes church wryting vpō S. Iohns gospel affirmeth this eating most plainsaying Credere in eū hoc est māducare panē vinū c. To beleue vpō Christ saith this holi father is to eat the bread of life And again qui credit manducat inuisibiliter signa He that beleueth eateth and is fed inuisibly Here percase thou wylt say as Christ spiritually and worthely is receiued by faith of good mē vnto saluation so euil men doe in the sacrament eate his flesh vnworthely and without faith and vnto condemnation By what testimony of the scripture can this be proued that Christes flesh is eaten vnworthely and vnto dampnation Paul sayth quicunque manducauerit panem hunc c. He that eateth of this bread drinketh of this cup of the Lorde vnworthely He doth not say he that eateth Christes body vnworthely or drinketh his bloud vnworthely which alwaies be receiued to sanctification to life saluation but he that eateth this bread that is not common bread not daily bread but sacramētal bread that is ment by the word this Throughout the scriptures this worde vnworthely is neuer ioined with Christes body neuer with his bloud for they do sanctifie their receiuers S. Austin also denieth this destinction Sermone circa sacra feria paschoe wryting thus Qui non manet in Christo in quo non manet Christus proculdubio non manducat eius carnem nec bibit sanguinem etiam si tante rei sacramentum ad iudicium sibi manducet bibit That is to say he that abideth not in Christ and in whome Christ abideth not without doubt he eateth not Christes fleshe nor drynketh not his bloud although he eate and drynke the sacrament of so great a thyng vnto his dampnation This holy father doth teache and confesse here thre things which thynges he teacheth lykewyse in many other places of his bokes One is that euell men do not eate Christes flesh for it is the bread of lyfe and ryghtuousnes Another is that they doe eate the sacrament and the only figure therof Thirdly that they eate the saide only sacrament and the only figure vnto condemnation making them selues as Paul saith gilte of Christes body and bloud whiche they do not receiue because they wyll not beleue These thre most true and Godly lessons of this elder and learned father be a manifest deniall of the transubstantiation and of all corporall reall and naturall receit Let vs
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
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
of others whose excellēt lerning singuler vertues ar knowē to al the world S. Austin an elder holy father of Christes church a mā of a most ripe iudgemēt sharpe searching wit in the scriptures in his boke de catechisandis rudibus defineth a sacrament thus Sacramentum est signaculum inuisibilis gratiae a Sacrament is a visible a sensible an outward signe or token of an inuisible grace or benefit And he expresseth the meaning of this definition more plainly in a certain letter verely in his .xxiii. Epistle which he writeth to one Bonifacius .2 Wher he witnesseth all sacramentes to be figures and similitudes of the benefit grace whiche they do represent and signifie saying If sacramētes haue not certain similitudes of these thinges wherof they are Sacramentes then are they no Sacramentes And for this similitude for the most part they take the names of the very things And S. Cyprian hath euen the very same doctrine and the same wordes in a certaine sermon which he made de chrismate of annointing If therfor the bread of which Christ saith this is my body be a sacrament as can not be denied then it hath the name of Christes body because of some similitudes whiche shalbe declared streightwaies and not because of any transubstantiation that is to say it is a sensible and an outward signe of his holy fleshe and the wyne likewyse is a sensible signe of his honorable bloude without any mutation chaunge or alteration of the natures and substaūces either of bread or wyne But because this is a darke and a secret mistery I wil assay to expresse it more euidently and to declare the similitudes and properties which do chaunge the names of bread wyne but not their natures and essence Geue diligent hede ponder well what I shall say for this matter is very hard Whē our sauiour Christ affirmeth bread to be his body and wyne to be his bloud he ordeineth a Sacrament that is he geueth the name of the thing to the signes of bread and wyne so that notwithstanding the matter the nature and subance of the signes do remayne and continue Onles their substaunce and natures do remaine I say vnto you bread wyne can be no Sacramentes For sacramēts as I told you before out of S. Austin ar so called of y e similitudes of those things ▪ to which they be sacramentes Take away the matter the substaunce and nature of bread and wyne and thou takest away all similitudes whiche must of necessitie be in the signes of bread wyne after the consecration and in that thei be sacramentes For all the elder and learned fathers of Christes churche do confesse with one voyce the scriptures do witnesse the same that there must be thre similitudes properties in bread wine a similitude of norishing a similitude of vnitie and a similitude of conuersion for which properties similitudes bread wyne be named Christes body bloud and not for any transubstantiation or alteration of their natures The similitude and propertie of norishing is this that as bread and wyne do norish our bodies and comfort our outward mā so the body and bloud of Christ be the meat and foode of our soules do comfort our inward man Christ expresseth this similitude calling himself Panē vitae the bread of eternall lyfe and professing his fleshe to be very meat and his bloud to be veri drynke That is the foode and spirituall sustenaunce of mans soull and mynde This I say is one cause why Christ affirmeth bread to be his body and wyne to be his bloud as S. Hierom teacheth vs wryting thus of Christes supper vpō Mathew After the eatyng of the mysticall lambe with his Apostles Assumit panem qui confortat cor hominis he toke saieth this holy father he tooke bread which comforteth the heart of man And that this is S. Hieroms meaning Beda doth declare who vpon Luke doeth set out this sentence of Hierom more copiously saying Because bread doeth cōfirme or strengthen the flesh and wyne worketh bloud in the fleshe therfore is the bread referred mistically vnto Christes body and the wyne is referred vnto his bloude Another cause why bread and wyne is named Christes fleshe and bloude is another similitude of vnitie whiche is thus muche to say As the Sacramental lofe of whiche we doe eate commyng to the communiō is made of many cornes of wheat by the lyquore of water knoden into doghe and yet it is but one lofe or one cake And as the holy wyne is made of the iuyce of dyuers and many grapes and yet is but one cup of wyne so all they that eate Christes body and drynke hys bloude through faythe though they be neuer so many yet by the lyquor of charitie and loue they are made one body and one fleshe the mysticall body of the Sonne of God which is his church and congregation not his natural body S. Paul expresseth this similitude witnessing that the bread is a Sacrament not only of Christes natural body but also of the congregation and mistical body saying Vnus panis vnum corpus multi sumus that albeit we be many yet notwithstanding we are one lofe and one body What a lofe are we Verely euen Triticeus panis a wheaten lofe by the similitude and propertie of vnitie which I haue declared S. Cipriā also in his sixt letter which he writeth to one Magnus in his first boke aloweth this similitude wryting thus The Lord saith this holy father calleth bread made of many graines or cornes his body he nameth wyne made of the ioyce of the clusters of diuerse grapes his bloud And S. Austin In sermone de sacra feria paschae in a certen sermone which he made of the holy feast of passeouer alloweth the same similitude or propertie prouing vs by this propertie to be Christes body saying because Christ hath suffered for vs he hath betaken vnto vs in this sacramēt his body bloud which he hath also made our selues For we are also made his body and by his mercy we are euen the same thing that we receiue And afterward he sayth in y e sayd sermon now in the name of Christ you are come as a man would say to the chalice of the Lord there are ye vpon the table and there are ye in the chalice The third similitude of cōuersion for y t which also the Sacrament is affirmed to be Christes flesh and bloud is this that as the bread and wyne are turned into the substaunce of our bodies by fedyng and susteining them so by the receiuinge of Christes body and bloud we are turned into the nature of them we are chaunged and altered and made holy flesh of his flesh bones of his bones as Paul witnesseth And Chrisostom confirmeth the same saying nos secum in vnam massam reducit neque id
fide solum sed reipsa corpus suum effecit We saith this holy learned father we ar made one matter w t Christ not by faith alone and charitie as he writeth also to the people of Antioche but we are made euen his very body reipsa that is effectually truly and really And S Ambrose doth write that we are chaunged and turned into Christ Emisenus also doth professe a reall mutation of vs into Christ and yet we are not transubstantiat and coÌ„uerted we ar not transformed into him but our natur and substance remaineth stil as it did before our receit of the Sacrament and so doth the nature and substance of the Sacramentes For if the nature of bread wyne be altered our nature must be altered in like maner for asmuch as the fathers witnes that we doe eate Christes flesh reipsa that is really and effectually so that our flesh is made holy flesh of his flesh and we must be as Paul sayth bones of his bones How ar we flesh of his flesh not by any mutation or chaunge of our substaunce essence or nature whiche remayneth styll but in that we do eate Christes fleshe and drynke hys bloud by fayth and belefe by which only Christ is eaten and dronken and no wayes els To eat Christes flesh and to drynke his bloud is to beleue that the son of God toke on him our humanite to beleue that his body was nayled vpoÌ„ the Crosse and that his bloud was let sâ—â—th and shed for the remission of our sinnes for our transgressions and offences and to repose vs into his fathers sauour againe who was displeased with vs. To teache vs this he calleth hymself the bread of God that came from heauen to gyue life vnto the world Which chapter is a manifest probation of this matter that his flesh is neuer eaten nether in the sacrament nor without the sacrament but only by belief S. Augustin whose excellent learnyng and vertue is well knowen doth so take all that is spoken there For he sayth wrytyng vpon the same Chapter Vt quid paras dentes ventrem Why dost thou make ready thy teeth and belly Vis man ducare Christum Wilt thou eate Christes flesh and drynke his bloud and he aunswereth Crede manducasti that is to say beleue and I say vnto thee thou hast eaten his fleshe and dronke his bloud But here the Papistes reply that Christes fleshe is eaten in the Sacrament and without it and that without the sacrament it is eaten only by fayth But in the Sacrament it is eaten without fayth of those that eate it vnworthely as Iudas did I answer Christs flesh as it is y e bread of life so always it doth giue life to the spirit which euil men haue not Moreouer Christes flesh is meat according to owne saying Caro â—ea vere est cibus my flesh is very meat and my bloud is very drinke What meat and drinke is it Verely the meat and drinke of the soule not of the body the fode and sustenauÌ„ce not of the flesh but of the spirit as the figurs and sacramentes of bread and wyne are bodily sustenaunce For the spirit is not fed or noryshed with corporall fode for it is written Quod natum est ex carne caro est that which is borne of flesh is fleshe that is to say carnall and fleshly And Christ reproueth such which vnderstode that he would geue his flesh to be eaten really and corporally and substantially saying The flesh profiteth nothing it is the the spirit which quickeneth but ther are some of you that beleue not as if he had sayd I toke not my body of the holy virgin to giue it to be eaten really and naturally for the remission of sinne or to ordein any carnal eating but I toke my body and became man to die for synne and that waies to profit sanctifite you Mortua prodest caro non comesa the death of my flesh profiteth and auaileth you not the eating therof whiche profit you must receiue by faith only and through belief in my passion by the operation of the spirit My flesh is the bread of life in that it shalbe beaten torne and slayn for you not in that it shalbe eaten For that the fruit the benifit and whole commodite of his comming should be distributed into the world by his his death only he teacheth vs himself by a similitude saiyng Nisi granum frumenti deiectum in ter ram mortuum fuerit ipsum solum manet onles the corne whiche is sowen in the ground do first die it doth not encrease if it die it bringeth forth much fruit So his body doth profit vs not in that we eat it really but in that it was beaten cruelly scorged slain for vs in that it was crucified it is the bread of life the bread of saluation redemption and iustification With these sentences Christ plucketh vs from carnal eating and teacheth vs that his body is eaten by faith only in this life But I heare one say whiche deliteth in his owne wyt and thinketh that he cause further in a mylston beyoÌ„d others If we receiue Christes body by faith only what nedeth the sacrament What boteth it to come to the Lordes table saying we may receiue his body without the sacrament whersoeuer we be if we beleue vpon him whether we be in the field or in the towne or in our beddes Truly if thou be honestly and Godly affected and doest reuoke Christes passion to thy memory hoping for remission and pardon of thy offence thorow the sheding of his bloud through the death of his body thou doest eate his body and drinke his bloud But if thou regarde not his sacrament if thou regarde not the promises which he hath annexed to his table if thou passe not on his commaundement which is Take ye eate and drinke ye of this euery one thou doest not beleue but art carnally mynded and the seruaunt of syn Wher fayth is there is also hope modesty humilite sobernes and obedience to Gods preceptes for the nature of fayth is to iustifie Now carnall and disobedient meÌ„ do not eate Christes body forasmuch as it is eaten only in spirite and in fayth that is of spirituall and faythfull men and women alwayes vnto health and redemption and neuer vnto hurt or destruction Thou maiest say lykewyse I wyll not come to the churche to praye for God heareth me euery where Thou mayst say likewyse I wyll not be absolued of the minister for God is not bouÌ„d to his sacramentes and he only bloteth out synne without the ceremony of ministration as he did the synnes of the these of Mary Magdalene and of others True it is God absolueth before thou come to the priest if thou haue earnest remors and an vnfayned purpose to amend For he clensed the mam from Leprosy of whome Mathewe speaketh he raysed Lazarus from the
and glorifie God by wel doing in hope of plenteous reward Wherfore S. Paul vnto the Corinthians nameth it the ministration of the spirit and of rightuousnes And he compareth the first testameÌ„t to Agar to AbrahaÌ„s bond-woman the secoÌ„d he likeneth to Sara his lawfull wyfe and a fre woman signifying hereby that the one doth gendre vnto bondage thother to eternal life And both testamentes do remaine yet be effectual at this day The old testameÌ„t is not disanulled in euil meÌ„ but in good men For such as liue in sin and ignorauÌ„cie of God and do measure iudge holines by outward ceremonies and suche as do gape gredely after eartly thinges such as be Iulianites and without conscience and do thinke mortal corpo mortal animo all such belong to the old testament and be yet vnder the stroke of the axe vnder the lawe whiche causeth anger And from the beginning of y e world good men as Adam Enoch Sem Noe Abraham and Dauid which in all their ceremonies had an eye to Messias and beleued in Christ to come were of y â— new testament and vnder grace Therfore if thou wilt come to Christes table beware that thou be not of the old testameÌ„t that is defiled with syn and iniquitie with out repentaunce and an vniust getter and retainer of worldly coÌ„modities For Christ calleth his table the bloud of the new testament The nature of this table of Christes bloud is such that if thou presume to come vnto it vnworthely w t a bely corrup with naughty humors y t is with synne and iniquitie it will leade thee vnto thy destruction as it did Iudas not of y e nature of it but through thi great default who dost not try thy selfe before thou comest Yea if we be defiled with sinne we be no partakers of these deinties we do not drink y e bloud of life Of these few wordes which I haue spoken in this matter you may gather both what y e testameÌ„ts be also how they do differ But percase you are desirous to lerne more plainly what is y e meaniÌ„g of these words this is my bloud of y e newe testameÌ„t Verely these words be asmuch to say as this is a sacrameÌ„t of my blud which was let furth shed for y e remissioÌ„ of sins this is another bloud a diuerse from y e bloud of the old law Their bloud was their sacramentes in which the old christians which did perteine to y e newe lawe did drinke Christ through fayth The rok was their bloud their paschal lambe their sacrifices of goates oxen shepe to which euil men came aswel as good but the euil did not drink Christes blud but only y e figure therof because it is of y e new law thei were of y e old law But the old christiaÌ„s that is they which in drinking of the rock in eating their lambe and other sacrifices had an eye a faith in Christ to come did eate his body and dronke his bloud as truly as really as effectually as we do For they were of the new testament as wel as we and therfore they dranke the very spiritual bloud of the new testament in that they beleued vpon the sede promysed HereuÌ„to Paul beareth witnesse saying our fathers did all eate of one spirituall meat and did all drinke of one spirituall drinke For they dranke of that spiritual rock that folowed theÌ„ which rock was Christ. And the Psalmographe saith Panem â—e coelo dedit eis c. That God gaue them bread from heauen and the bread of aungels which bread is Christ as he teacheth vs himself saying Amen amen dico vohis non Moises dedit c. Verely verely I say vnto you Moises did not geue you bread from heauen but my father c. That he is the bread whiche his fathher gaue them he declareth saying I am y e liuing bread which came downe from heauen Whereof it is euideÌ„t that the old christians of whiche Paul speaketh in the text afore rehearsed did from the foundation of the world eat Christes flesh and drinke his bloud as really and effectually as we doe now But the vngodly whiche were before his birth dyd nether eat his flesh nor drinke his boud as Christ himself teacheth vs saying Patres vestri manducaueruÌ„t manna mortui sunt your fathers saith Christ did eate Manna and be dead Note that he saith not our fathers but your fathers as if he had said your fathers which would not beleue the Prophets but were persecutors of them and bloud sokers as you be they did eate manna that is the sensible sacrameÌ„t mortui sunt and yet they were not partakers of the fruites of my death but died eternally But the old fathers whiche before my incarnation beleued in me to come did not only eate y e sensible signe and outward sacrament of Manna but also tasted the dainties of my honorable body and bloud whiche are the bread of life and redemption they died not but do lyue therby For of such Paul sayth that they dranke of the spiritual rock But because you shal not thynke that I do wrest the scripturs to proue that the old christians did eate Christes fleshe and drinke his bloud in their sacramentes hear what the Godly and learned byshop S. Austin saith to this matter He vpon the sixt chapter of S. Iohns Gospel speaking of the old fathers eating ours by occasion expouÌ„ding there the text of Paul affirmeth euidently that which I haue cought saying Omnes eandem escam spiritalem manducauerunt spiritalem â–ª vtique eandem nam corporalem alteram quia illi manna nos aliud spiritalem vero quam nos sed patres nostri non patres illorum quibus nos similes sumus noÌ„ quibus illi similes fueruÌ„t Which wordes in effect be thus muche to saye They all saith this learned and elder fafather speaking of the the old christiaÌ„s did eate one spirituall meat They dyd eate one spirituall meat not one corporall meat for Manna was theyr corporal meate that is their outward and terrenall sacrament But another thynge that is bread and wyne is our corporall meat and our Sacrament They dyd eat thesame spirituall meat that is Christes body which we do eate but our fathers as Paul saith that is such Godly men as we are like vnto did eate this spiruall meat to their health and saluation but your fathers whiche were oppressors of the Prophetes whose wayes you do folow did not eat Christes body but only the corporall meat of manna y e figure sacrament therof to their death and condemnation and therfore of them Christ saith Mortui sunt that they died meaning the second death This is S. Austins doctrine of the Sacrament not only vpon the forsaid chapter but also in his boke which he writeth De vtilitate verae poenitentiae agendae how
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
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
distribution of Christes supper this is papistical leueÌ„ supersticious doctrine to make the scriptures a nose of wax a tenes baull and to wrest them to euery purpose To blesse here is to giue thaÌ„kes to God the father for his merciful beholding of our misery for pardoning Adams disobedience and for sending his sonne to be borne of a woman to grind and breake in sonder the Serpentes head that is to destroy the power of the deuill through death thorow his crosse and by theffusioÌ„ and shedding of his bloud And the cup of blessing of which Paul speaketh is asmuch to say as the cup of thankesgeuing For he expoundeth it euen so in the next Chapter himself And where as Marke saith that Christ blessed Mathew and Luke say expouÌ„ding on another that he gaue thaÌ„kes For this vse entent and purpose this sacrament was chiefly and principally ordayned that we should not forget the great clemency and special fauor of the eternal God for the death and passion of Christ our Lord but reserue this his benefit in continuall memory And therfore many of the elder Fathers doe name this holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a renderyng of prayse and a thankesgeuyng It foloweth in the text how after that Christ had geuen thankes That he brake the bread and gaue it to his Disciples and bad them take and eate it and he toke the Cup lykewyse and gaue it them saying Drinke of it euery one Or as Luke saith he toke the cup and sayd Accipite and diuidite inter vos take this and deuide it among you Christ our maister doeth not receiue this holy Sacrament alone but with his Disciples nether do we reade in all the newe Testament that euer any receiued it priuatly or seuerally from others The Actes of y e Apostles testifie that they which beleued resorted together oftentymes to celebrate this Sacrament But they doe not speake of any priuate receit for Christ ordayneth here no priuat Masse but a Communion Let vs folowe hys example and celebrate Christes supper not as our forefathers haue done many yeares and of long tyme but as Christ who is before all tyme and all yeares â–ª did celebrate it first and as his Disciples did vse it in the primatiue Apostolike church You will say there hath bene a custome coÌ„trary many yeares and I haue heard some say that when the deuotion of the layte and temporalte waxed cold that the Apostles and their successors gaue liberte to ministers to receiue it alone I aunswere this custome begon but of late dayes and not many yeares agone For as Cronicles do make plain and euident relation Gregory surnamed the great the first Bishop of Rome of that name was the first founder of priuat Masses who was Anno dom 595 almost for the space of six hundred yeres there was no priuat receit Moreouer this is most certayne and true that the Orientall church neuer vnto this day did allow or vse priuate masses as appâ—reth plainly of the name which thei giue to this sacrament For they cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a coÌ„munion or a coÌ„ming and asseÌ„ble together of many in one place And for an euident profe of this you shal vnderstand y t Plinius he that was Profos Bithiniae that is gouernour captain of Bithinia In the time of y e wise Emperor Traianus this Pliny I say in a certen Epistle which he writeth to the forsayd Emperour De ritu christianorum of the rights and fashions of the christians is a witnes hereof that the Grekes in his time had a communion and no priuat masses And other learned writers do credibly report that certain churches of the Venetians within this .xxx. yeares and lesse did not celebrate the Lordes supper alone or any man priuatly by himselfe And it may wel be that they do so stil at this day of these it is euident that priuat masses be not of so auncient and long coÌ„tinuaunce or so vniuersally receiued as the papistes do face and bragge the matter after their accustomed sort But you wil go further with me say If the laite will receiue they may for they were neuer restrained but if they will not thinking themselues vnworthy to receiue it often theÌ„selues why may not the priest receiue it alone for them We may pray one for another so we ar exhorted to do but no man may receiue the sacrament for others but for himself only That which thou receiuest thou receiuest by thine own faith and for spiritual fode to thyne own soul and not to others For it is written iustus ex fide sua viuet the rightuous man shall liue by faith by his own faith and not by an other mans faith nor by anothers receit And as no man hath norishment or sustenaunce of the meat which another doth eat so this spiritual fode doth profit only such as take and eat it themselues according to Christes precept they be not edified nor refresshed with an other mans spirite with an other mans faith or receit no more then they be regenerat renewed with the baptime of others For if it be true that Paul saith Qui enim manducat bibit indigne iudicium sibi manducat et bibit that is he that eateth and drinketh vnworthely eateth and drinketh to his own condemnatioÌ„ not to any other mans condemnatioÌ„ Ergo he that eateth and drinketh worthely eateth but to his own health and saluation and not to the health and profit of others The benefit the fruit and the whole coÌ„modite of this sacrament dependeth vpon the promises which Christ hath annexed to it whiche promises be pronounced only to those that come to his supper themselues as these promisses Whosoeuer eateth my flesh and drinketh my bloud hath eternal life I wyl raise him vp saith Christ at the last day and he dwelleth in God and God in him these promisses I say be not made to thee onles thou come to Gods table thyself another mans receit doth nothing profit or edify thee Therfore Paul vnto the Corinthians after that he restraineth them from making any banket or refection before this supper afterward speaking of this Sacrament he commaundeth boeth priestes and others not to receiue one for another but one to tary for another saying Alius alium expectate cum conuenitis ad manducandum Tary sayth Paul one for another when ye come together to eate He speaketh these wordes of Christes supper for he forbiddeth the CorinthiaÌ„s in the same Chapter to eate any other meat in the house of prayer then bread and wyne in commemoration of the death of Christ. Ambrose a learned and holy father of Christes church doeth so construe and take this text disalowyng and reprouing al priuat receit and also Theophilact For Ambrose saith vpon this text Ab inuicem expectandum est vt