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A13855
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A bryef [and] short declaracyon made, wherbye euerye chrysten man maye knowe, what is a sacrament Of what partes a sacramente consysteth and is made, for what intent sacramentes were instituted, and what is the pryncypall effect of sacramentes, [and] finally of the abuse of the sacrament of chrystes body and bloud.
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Tracy, Richard, d. 1569.
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1548
(1548)
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STC 24162; ESTC S118530
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10,151
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32
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✚ A bryef short declaracyon made wherbye euerâ— chrysten man maye knowe what is a sacrament Of what partes a sacraments consysteth and is made for what intent sacramentes were instituted and what is the pryncypall effect of sacramentes finally of the abuse of the sacrament of chrysten body and bloud Imprinted At London by Robert Stoughton Dwellynge wythin Ludgate at the sygne of the Bysshoppes Myter AFter the mynd of Saynte Augustyne A Sacrament is a vysyble shappe or sygne of an inuysyble grace that is as moch to saye a sacrament is an owtward signe whereby God thorowghe hys worde declared in the admynystracyon of the same testyfyeth and assureth our coÌ„scieÌ„ce of his fauour good wil iÌ„ this differth a sacrameÌ„t froÌ„ other natural synnes For euerye naturall sygne representeth sygnyfyeth the thynge whreof it is a sygne But it hath no promysse of God ther vnto annexed But a Sacrament hath a promisse of god ther vnto annexyd Whych maketh the same sygne and outward substauÌ„ce to be a sacrament And yf the receyuer of the sacramente beleue not the worde of promysse declared to hym before the admynystracion of the sacrameÌ„t then he receyueth not any spyrytuall grace represented aÌ„d offered in the sacrament Allthough he receyue the sacrameÌ„t a thousaÌ„d tymes Thys suffyseth for the dyscrecyon of a sacrament and allso the dyuersyte of a sacramente from other naturall sygnes The partes wherof a sacrament consisteth and is by these folowyng An owtward vysyble substaunce and a promysse of God made vnto vs whych pronounced and declared vnto vs makyth the vysyble substauÌ„ce to be a sacrameÌ„t vnto vs whych heare the promisse of god declared the thynge and Spyrytuall grace represented and offred in the sacrament is such a Parte of the Sacramente that they only receyue it whych beleue the promysse of god declared vnto them And al such as beleue not the promysse of god declared vnto them in the admynystracyon of the sacramente Allthough they receyue the sacrament yet they receue not the grace represented therein The cause wherefore sacramentes were Instytuted is to declare and set fourthe the benyfyttes of god exhybyted aÌ„d done to vs. And to prynte and grafte them yn owre Myndes And so confyrme owre fayth so that we maie boldlye reyoyce saye that christe and al chrystes merytes and deseruinges beowres The effect of Sacramentes is to comfort euery conscyence troubled vexed oppressed wyth the condemnacyon and iudgemente of goddes lawe and sentence gyuen vpon al synnes Also to comfort them whyche be greued wyth the syght of the multytud and gretnes of theyr Synnes and no lesse wyth the long cotynuaunce vse and perseueraunce in the same Such Iudgement and sentence gyuen agaynst Synnes wyth the syght of their synnes and of the multytude and greatnes and the long contynuance therein desperacyoÌ„ must nedes ensue folowe vntyll they here this promysse of God vnto thys sacrameÌ„t annexed or such other lyke which they heryng reioyce inwardly with great gredenes cofort come to receue the sacrameÌ„t as an erneste pledg of remyssyon of synnes purchased by Christ onlye wtout they re deseruynges bi faith iÌ„ the promisse they beleue chrystes body and bloude to be flaiÌ„ shed for the remyssyoÌ„ of their siÌ„nes And thus they eate Chrystes flesshe and drynk hys bloude the clargy of englaÌ„d be herein to be reformed by cause they mayntayne errours coÌ„trary to these true priÌ„ciples taught by the premitiue church al the blessed fathers auncient doctores The fyrst abuse Fyrste where saynct Augustyne aÌ„d other Auncyent wrytters haue taught that the worde of God in the mynystracyon of the vysyble substauÌ„ce maketh a sacrameÌ„t there of oure clergye admynyster the vysyble substance wythout any declaracyon of any worde of Chrystes Instytutyon which is not onely agaynst the doctrine of the primityue church but also agaynst Chrystes fyrste Practysse which he vsed whan he fyrste instytuted the Same and mynystred it vnto hys Appostles It is allso agaynst the Appostles practyse as it aperyth by Paule whyche saythe He hath deliuered to them that which he receyued of the lorde The lord Iesus in the same nyght that he was betrayed toke breade and gyuynge thankes brake it and sayde take eate Thys is my body whych shall be betrayed for you do thys in the remeÌ„brauÌ„ce of me Lykewise after he had supped he toke the cuppe Sayenge Thys cuppe is the newe Testament iÌ„ my bloud as oft as ye shal drink of it drynk it in the remembraunce of me Thys practyse of Chryst and of his dyscyples so longe also continued vsed frequeÌ„ted in the church of god shuld haue ben a suffycyeÌ„t doctryne to all Christes church ouer and besydes that Chryste in the admynistracyon of the Sacramente demauÌ„ded hys dyscyples saying do this in remeÌ„braunce of me which word thys hath relacyon to the hole maner of dooynge and also speakyng of Chryste Also our clergye speake the woordes of Chrystes instytutyon secretely which can not proffytte hym whyche heareth the not and also yf that he shuld heare the wordes of chrystes institucyon pronounced in the latin tong as our clergy vse to speake theÌ„ it could not ê“fyt the herer which vnderstaÌ„deth not the latiÌ„g toÌ„g for he heareth not theÌ„ so that he by hys heryng vnderstandeth them 1. Cor. ij so the vysyble substauÌ„ce is not become a sacramente vnto hym for Paule sayth that he whych speaketh in the tong or straunge langage or speach speketh to God and not vnto men for no man heareth hym meanynge therbye no man vnderstandeth hym / because the hearer knoweth not the speache as it appeareth after wher Paul sayth yf I knowe not the vertue meaning of the voyce I shal be to hyÌ„ which speaketh an alyaunt to me he shal be an alyaunâ— or straunger further he sayth Bretheren yf I shall come vnto you speakyng in tonges or straung speaches what shall I profyt you except I speake vnto you eyther in reuelacioÌ„ or knowledg or in prophesy or in lerniÌ„g for he which preacheth or prophecyeth speaketh vnto me for edyfyeng and confort he which speketh in the tong edyfyeth hiÌ„ selfe he the prophesyeth edyfyeth the church of god Wherfore Paul comaundeth all thinges to be done accordyng to an ordre to the edyfyeng of the Church so the Paul sayth that he had rather speke fyue wordes in his sence that he might therw t instruct teach other then x. M. wordes in the tounge in so much as he concludeth that if any man speake in a straung tong in the church let hiÌ„ pray that hys speach may be interpreted and yf there be no interpreter to declare the meanynge of hys tonge or straung speache then let hyÌ„ hold hys pease kepe sylence in the Church speake to hyÌ„ self and to God By al this chapter meanyÌ„g that no maÌ„ shuld speake in the church to the coÌ„gregatioÌ„ in such toÌ„g or spech which they kno not nor
vndstaÌ„d not because the church caÌ„ take no comodity proffit thereby And bicause the clergy speke the wordes of Christes institucyon in latin secretly they take awai froÌ„ such as vnderstaÌ„d the latin tong â—he sacrameÌ„t further bycause they speke the woordes of Chrystes instytucyoÌ„ so secretly that nether latin maÌ„ nor inglysh maÌ„ do know or vnderstaÌ„d what they signify or mean therfor the clergy administer no sacrameÌ„t to the people for the wordes of CHRISTS institucyon pronounced and declared in the admynystracyon of the visykle substaunce causeth it to be a sacrament but doubtles the blind errour is ouerflowen the hole Chrysten church for the punyshmeÌ„t of the people for their iniquitie committed agaynst God as it apereth in Deu. wher God for the synne of the people declarethe manye curses deu xxviij malcoyetyons to come vppon them amoÌ„gest the whych punyshement is rehearsed that God wyll send a myghtye people from afarre and froward styfnecked and olde people whose voyce the People shall not knowe nor vnderstande what they speake The same punysshemente the prâ—phet Ieremye doth prophesye to come vpon the people Chryst gaue the Appostles the grace of tongues Actes ij that who so euer hearde them speake dyd vnderstand them iÌ„ their owne language and Speache by thys gyft it appereth manyfestly that god wold hys people to be taught in such forme and coÌ„dycyones that they myght perceyue the sence and vnderstandynge of the woord mysteryes oft spoken in a strauÌ„ge tong which they do not vnderstand profyteth theÌ„ not But bycause owre clergye wyll not obey gods commaundemente which is to preache the gospell and to teache the people accordynge to goddes commaundemeÌ„t god hathe gyueÌ„ theÌ„ ouer to folow theyr wycked thoughtes froÌ„ the which they wolde haue turned theÌ„ yf they had folowed hys couÌ„cel declared made opeÌ„ hys wordes to the people as iâ— is plaâ—â—â— Iohn .viij. and Ieremye .xxiii sayenge yf they had stand in my couÌ„cel taught my people to know my wordes truly I wolde haue turned theÌ„ from they re euyll wayes and from theyr mooste wycked thoughtes And bycause they haue not fedd the flocke God threreneth them by hys â—â—â—phete Ezechyell Saâ—ng I wyll requyre my flock vpon the hands of my Shepperdes I wyll make them crasse that they shal not fead theÌ„ no more nor shal not fead theyr selues doutles thys punysshemeÌ„t is come euen vppon owre clergye for ther were neuer so many ygnoraunt sheperdes whych caÌ„ not fead theyr flocke nor excute they re offyce The seconde abuse The Clergy be no lesse to be reprehendyd and also reformed whych receue the hole sacrament to them selues not dystrybutynge it to the people contrary to christes practysse whyche at hys laste supper dyd not onely eate and drynk hym selfe But also gaue the same vnto all whych were ther present sygnyfyeng and expressyng therby that he wyth all hys merytes and benyffytes shulde be common to all hys Electe Chosen no synguler and peculyar to one a loâ—e thys churlysshe facioÌ„ of eatyng Drynkyng by themselues not expectyng tariâ—g for theyr neybours is ernestly reprouyd by the Appostle j. Cor. xi Saying bretheren when you come together to eate loke or Expect tarye one for the other yf any man be hungrye let hym eate at home Yf saynct Ambrose doctryne be true as dowtlesse it is who so euer Eateth / and Drynketh so Churlysshelye that is to receyue the sacrament in the church so priuatly doth receyue it vnworthelye Ambrose vpon the .i. Corin the .ii. Chapyter to hys eternall Damnacion These be the words of saynct Ambrose he receyueth vnworthelye whych Celebrateth the mysterye Otherwyse then of the lorde it was delyuered for he can not be deuoute whyche presumeth otherwyse then it was gyuen of the Author or first instytutor Also the same sayth Therfore yf you so come together that euerye man myght eate hys owne these shuld not be don in the church wher the commynge to gether shulde be bycause of vnyte of the mystery not for dyssensyon or for the belly Athanasyus that auncyente wryter whych wrot before Sayncte Ambrose sayth ye haue defyled Trulye thys supper Athanasyus vpoÌ„ the i. of the Cor. the .ij. Chap whych beyng the lordes and commen to all men ye haue made it synguler and probate also that auncyente clarke and Bysshoppe of Constantynople Chrysostome no lesse reprouethe this Pryuate and chorlyssche opynyon Saynge Trulye these thynges whyche be the Lordes vpoÌ„ the of the fyrste of the Cor. the xx vij homylye they be not of thys seruauÌ„t or of an Other but commen to all it is all one thyngt thys word the Lordes and the woord commen for yf it be of the Lordes as dowbtles it is thou oughtest not to receiue it to thy selfe as thine own but to set it forth as the thiÌ„g of the lord coÌ„meÌ„ly to al for truly that is to be the lords but now thou sufrest not that to becoÌ„meÌ„ but eatest it to thy self wherfor the apostle did ad euery one pÌ„sumeth to eat his own supper Also iÌ„ the same homylye he sayth The lorde for thy Sake dyd gyue hym self but theâ— for the loue of thine own self dost not make thi brother ê‘taker with they Chryst comaundeth al hys people to caâ— no master in earthe not therby prohybiting the seruaunt and euery inserycure or meane parson to call hys superyoure lorde or master but Chryst meaneth by hys prohybytyons that hys electe shuld not accept any in earthe concernyng the chrysten relygyon to teache them any other doctryne or lernyng than he hathe taughte them whyche was doubtles suffycyent for them Wherfore saynt Ihon the euangelyst exhortyng all men to cleaue to chrystes doctryne and not to followe or regarde any mans doctryne i. Iohn .ij. sayth Let that meanynge learnynge abyde in you whych ye haue herde from the begynnynge for yf that abyde in you whych you haue hard from the begynnyng ye shall also abyde in the soÌ„ne and in the father yea chryste hym selfe sayd yf ye abyde in my worde ye shal be my dyscyples and you shal knowe the truth / and the truth shall delyuer you wherfor doutles the forsakiÌ„g of christes doctryne and followyng mens doctryne is the onely cause of all erroure Iohn viii as it appereth playnely where God by hys prophet Hyeremye Iere. xxiij forbyddeth vs to here anye preacher whyche Preacheth not hys word saying heare not the wordes of the prophetes which prophecy to you deceue you they speke the visions of theyr oune hartes not of the mouthe of the lorde I dyd not sende the Prophetes / they dydde ronne Ierem. ix I spake not to them and they dyd prophecye The same is also reproued by the same prophet Therfore Paule pronounceth them accursed whych preache any other gospell Gallat iij than that whych was preached The Auncyent wryters Latynist Tertulyan faythe it is not