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
this doctrine .xii. hundred yeares agone and more and yet the Papistes name it new learnyng Moreouer Chrisostom who florished foure hundred years fiue after Christ and for his great knowledge and eloquencie was made byshop of Constantinople and is famous at these dayes throughout the whole world for his vertues and learning he in a certen letter whiche he wrote against the Apolinaristes to Cesarius a Monke in the tyme of his second banishment sayth of the sacramental bread in Christes supper that after the consecration Liberatus est quidem ab appellatione panis dignus autem habitus est dominici corporis appellatione etiā si natura panis in ipso permansit that is to say ▪ The Sacrament after the consecration was no more named bread but it was called by the name of Christes body notwithstanding the nature of bread remayned and continued styll What can be more playnly and directly spoken against the transubstantiation whiche was not heard tel of vntyll fyue hundred yeares after the incarnation of our Lord Iesus Christ Of these it is euident that by the iudgementes of the elder fathers the sacramentes be named bread and wyne not of that they were before the consecratiō but of that they are styll so afterwarde as well as before For they did preache and teache with one voyce and assent in diuers regions and countries and in diuers tymes and ages a thousand yeares agone that bread and wyne are a sacrament of Christes honorable body and bloud without any transubstantiation that is transmutation chaunge or alteration of their substaunces and natures And Christ our maister confirmeth this to be a moste true doctrine affirming w t an othe Amen dico vobis c. The wyne after the consecration to be the fruit of y e vine not the fruit of Mary or the fruite of Dauid and so doeth Paul fiue times naming the other sensible part of this mystery bread as Christ before hym named it Granum frumenti a wheat corne or the fruite of wheat Here againe they reply that the fathers doe say that the natures of bread and wyne are altered are turned and chaunged into Christes nature For S. Ambrose in his boke whiche he writeth De ijs qui mitiantur mysterijs Cap. 9. speaking of this sacrament sayth Benedictione etiam ipsa natura mutatur that after the consecration the nature of bread and wyne is chaunged And for a probation hereof he reherseth many thinges whose natures GOD chaunged with his worde and benediction He telleth howe GOD chaunged the nature of Moises rod turning it into a serpent that he chaunged the nature of water diuersly turning the riuers of Egipt into bloud compassing the Israelites with y ◠read sead as with a wall causyng Iordā to run backward and making the bitter floud Marath swete and delectable to drynke He chaunged also the nature of the rock which poured furth water Heliseus chaūged the nature of Iron causing it to swime aboue the water Helias chaunged the nature of fire when at his prayer it came down from heauen whose nature is to go vpward These examples saith the Papist S. Ambrose allegeth to proue that the nature of bread is turned is chaunged and altered Ergo it doth not remaine and continue Ciprian also in his sermō of Christes supper saith Panis non effigit sed natura mutatus ▪ c. That this bread is chaūged not in shape but in his nature And Theophilact writing vpon Iohn 6. saith panis quem ego dabo non est figura carnis sed caro mea est trāselemētatur enim panis etc. that is the bread whiche I will giue is not a figur of my flesh but it is my flesh ▪ for the bread is transformed I aunswer Nether do we deny the natures of bread and wyne to be chaunged and altered yet their substaunces must continue for this mistery as Ireneus teacheth vs must haue an earthli nature after the consecration aswell as before for so muche as this sacrament is made of two natures Then howe are the natures of bread and wyne chaunged Verely euen as Ambrose sayth that the nature of water was chaunged when the reed sea stode about the Israelites like a wall and gaue them passage as the nature of water was chaunged when Iordan ran bakward and when the sower Riuer Marath was seasoned and made swete and delectable as he saith that the nature of the rock was chaunged when it pored fourth waters as he saith that Heliseus chaunged the nature of Iron when he made it swym aboue Iordan as Helias chaunged the nature of fier causing it to descend dounward whiche naturally ascendeth vpward After this sort the natures of bread wyne ar chaūged and altered in Christes holy supper that is the naturall propertie of them For before the consecration they do only norish the body after the consecratiō they doe feede our soules with Christes swete flesh with his comfortable bloud and with a deuout remēbraunce of his death passion In this signification Ambrose affirmeth the natures of bread and wine to be altred trāsformed in christs supper meaning I say not their substāces very essence which is the proper acceptation of y e word nature but the natural propertie of them as appereth of his own forsaid exāples For the substance very essēce of fier was not altred though it descended downward against his natural propertie nether was y e very essēce of the read sea chaunged though for a time it stode like a wall about Gods people Iordā was a riuer stil though he ran bakwards the stream of Marath was water stil notw tstanding his nature was chaunged that is his naturall propertie which was sowernes into swetnes The rock which powred furth abundaūce of water remaineth a rock still Nether did Heliseus alter chaunge y e very substāce inward essence of iron when he caused it being heauy to houe aboue y e waters in al these miracles which wer wrought by the mighty power of God y e natures of the red sea of Iordan of Marath of y e rock of Iron fier are said to be chaunged altered that is their naturall properties The worde nature can not be vnderstand otherwise in the forsaid exāples Besides approued writers do vse it in this acception signification as Marcus Tullius in his boke de Somnio scipionis of scipio his dreame Haec est anima natura propria c. This is saith Tully the very nature office of the soule to moue himself Notwithstanding Ambrose bringeth two examples in which the very essence substaunces are chaunged as the turning of rods into serpentes the turning of the waters of Egipt into bloud He alledgeth these two examples not to proue the transubstantiation but to proue stablish a lesse mutation in the sacrament by those greater mutations For nether
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
death of the body And Paull from the death of the soull before they were with any minister He receyued also Abraham into his fauour before he was circumcised Not withstanding we haue commaundemēt to repaire to the minister for absolution for to them belongeth to loose and to bynde to blesse and to curse as appeareth of y e foresayd ensamples For Paul after that he was lyghtened from aboue was directed vnto Ananias to receyue imposition of handes The Leper also was commaunded to shew himself to the priest for a witnes to the congregation And Lazarus after his vprysing was deliuered to Christes disciples which were priestes to be losed stripped of his graue bondes And the patriark Abraham after that he was iustified and accepted into Gods fauour he receiued the sacramēt of circumcisiō as a seale of the rightuousnes which is by faith So albeit Christes body be receiued in faith many tymes without the sacrament yet thou must come vnto his borde because of his commaundement because of his promises and also to receiue spirituall comfort and encrease of fayth Otherwyse thou doest nether eat his body nor drinke his bloud nether shalt thou be partaker of the fruites of his passion whiche appertaine to those only which by receiuing the memorial of his death do shewe them selues not to be vnkinde or forgetfull but obedient thankefull It is not ynough to receiue it spiritually we must receiue it also sacramentally for both receits be required commaunded and Christ him self with his Apostles vsed both for our eruditiō ensample and enstruction Here a question may be demaunded no lesse necessary to be knowen then hard to dissolue and aunswere If Christes be eate only by fayth how is that true which I rehersed out of Chrisostom that we are transformed into Christ and made his body non solum per fidem not only by faith sed reipsa but also really truly and effectually You shall vnderstande welbeloued in the Lord that when we receiue Christ in faith that this receit ioyneth and coupleth vs effectually really vnto Christ. Not only our hearts and mindes but also our bodies and fleshe be purified be washed and clensed by this receit so that Christ our head and Lord dwelleth and abideth in vs hereby and norisheth and fedeth vs continually with faith in his bloud and with the comfort of his holy spirit making vs liuely holy and very membres of his misticall body This is the affect and meaning of Chrisostoms wordes in which he affirmeth that we ar made the body of Christ really truly and affectually Hetherto I haue declared vnto you two matters what it is to eate Christes body and that thre similitudes or properties be necessarely required in this sacrament as I haue proued aswell by euident textes of the Gospell as with the authoritie of many of the elder and best learned fathers of Christes church whose doctrine interpretatiōs I exhort al men to folow Of these similitudes or properties we may gather y t the matter natures of bread wyne do remaine that Christes words This is my body be asmuch to say as this is a sacrament of my body For these similitudes properties must be in the bread wyne in that they be sacramentes after the consecration els they ar no sacramentes For take away the substaunce matter nature of them and what similitude or propertie remayneth ether of nutrition or of vnitie or of conuertion Ergo the assence nature matter and substaunce of bread wyne is not altered not transformed not transubstantiat but do remayne and continewe as before for these properties and similitudes be in the very substaunce inward nature of bread and wyne The scholemen and Papistes to defend and mainteyne their transubstantiation which is the bishop of Romes kingdom the fortresse and castell of all superstition idolatry they make the accidentes of bread and wyne the sensible outward signe the visible earthly terrenal nature of thys sacrament When thou metest with such a scholemaister that teacheth this doctrine and that the bread is not bread stil ▪ aunswer hym thus Sir there must be thre similitudes and properties in the sacrament a similitude of norishyng a similitude of vnitie another of conuersiō But these thre properties and similitudes can not be in the outward shewe of accidentes that is in the color in the fasion in the breadth and roundnes in the quantitie of bread wyne for these thinges nor no other accidentes do not norishe and fede vs be not conuerted into vs nether haue they any propertie or similitude of any vnitie But the bread wyne haue al these similitudes they doe norysh they be turned into our nature and they doe conteyne a similitude of vnitie Therfor bread and wine is the outward and sensible signe the terrenall nature of this sacramēt and the bread is bread styll and the wyne is wyne styll ▪ aswell after the consecration as afore or els they be no sacramentes and yet not withstanding they be named the body bloud of Christ not because of any mutation chaunge or alteration of their natures and substaūces but because of the thre similitudes properties aforsaid Aunswere papisticall teachers on this wyse and with this reason and thei shal not be able to gainsay thee Now let vs enter somwhat further into the text and in into other matters Christ speaking of the cup saith Hic est sanguis noui testamēti This is my bloud of the newe testament or of the new couenaunt What meane these wordes the new testament and what is a new testament Verely a testament is as much to say as a legacy or behest of goodes So S. Austin defineth it Testimentum est quo defertur bono rum hereditas a testament saith S. Austin is a behest legacy of goods And there is an old testament and a new testamēt as Christ teacheth vs here The old testament is a bequest and legacy of temporall goodes and earthly commodities vnto the sinagoge of the Iewes The new testament is a bequest of eternall heauenly enheritaunce through Christ vnto all men both Iewes and Gentils Or otherwyse The old testament is the axe set to the roote of the trees the lawe whiche causeth anger that is the preaching of the lawe against wicked men for lex iusto non est posita the lawe sayth Paul was not ordeined for good men but for euyl and therfore he defineth it in another place to be ministratiō of death and damnation But the new testament is a sermon of Gods mercy and clemēcy of saluation of redemption and rightuousnes through the effusion of Christes bloud who calleth all men and women from superstition to true holynes from shadowes to light from the letter to the spirit and from the workes to the flesh to labour and worke in his vineyard y t is to honor