deserued for vs. For euen as we se that we beyng many are partakers of one loofe of breade by eatynge therof and of one cuppe of wyne by drynkyng thereof so are we certified by that participation that we beyng manye beleuynge in Chryst are by that belefe made partakers of Chryste and wyth Chryste in al that is his none otherwyse then all the membres of one bodye be partakers of all ioyes and pleasures that chaunce to the heade For as the lofe wherof we eate is made of manye graynes and the Cuppe of wyne wherof we drynke is made of manye grapes and yet is but one Cuppe of wyne and the lofe but one lofe euen so are we that beleue in Christe but one bodye wyth hym and he oure heade notwythstandyng we be manye in numbre and of diuerse nacions estates and condicions For as in the body be diuers meÌ„bers seruynge to diuers vses so are there in the congregacion of Christe whyche Paule calleth the bodye of Christe diuers estates Some Apostles some preachers and some teachers And as in the bodye is no membre wher vnto is not appoynted hys peculiare and necessarye office So in the congregacion of Christ is there none estate or condicion but it is profitable yea necessarye to the other Thys is a greate misterye sayeth Paule the misterye I saye of Christe and hys congregacion for it is hys bodye of hys fleshe and of hys bones Not that the congregacion or churche is that naturall bodye that dyed on the crosse nor we the members of the same churche the fleshe and bones of the same But for that it was that congregacion it was we the membres of thys churche that caused Christe to take oure nature vpon hym that therein he myghte satisfye for oure synnes makynge vs partakers wyth hym in thys satisfaction and so are we hys bodye and membres that is to saye hys bodye and membres were and are the pryce wherewyth we were redeamed out of the captiuitie and thrawledome that we were in â–ª Thys misterye is greate and farre aboue the beastelye mans capacitie But yf we wyll be geuen to the spirite the spirite shall minister vnto vs abundauntly the vnderstandinge therof For it is a comon phrace or maner of speakynge amongeste vs when anye hath bestowed his money vpon any kynde of marchaundyse we saye Lo here is my xx.li or here are his hundreth markes showynge forth the wares that were bought wyth my xx.li or his huÌ„dreth markes so that here the thynge boughte bearethe the name of the price In lyke maner doth Paule call the coÌ„gregacion redeamed by Chistes bodye his verie bodie his fleshe and his bones because it is the machauÌ„dice that was bought with his bodie his fleshe and his bones The mooste sacred sacramentes also of the bodye and bloud of Christ are called his body and bloude because they declare vnto vs what the bodie and bloude of Christ be vnto vs none other wyse then I call thys boke the suppet of the Lorde because it declareth the supper of the lorde so that here thou mayste se gentle readar wherin thou hast bene so farte and so longe deceyued Forsoeth in that thou haste not knowne nor consydered the causes why these moste holy sacramentes beare the names of that they represeÌ„t shew or declare vnto vs â–ª But haste grosselye persuaded thy selfe with the carnall and fleshly Iewes y â— Christe spake carnallye myndynge to tourne the substauncâ— of the breade and wyne into the substance oâ— his body and bloude when he sayed vnto hiâ— disciples thys is my bodye But doubtlessâ— good christian brother oure mooste cruel eneâ—mye hath in thys poynt vttered euen the greaâ—test parte of his maliciouse practyse He hatâ— not faylled alwayes to beate into oure heades the omnipotencie of God who coulde by his worde make al thynges of nought his veritie whyche wyll not suffer hym to leaue oughte vndone that he sayeth is or shall be done and then his wordes at his laste supper Thys is my hody c. Here laboureth he wyth toeth and nayle as they saye to kepe vs in the playne letter that we measure not these wordes by the scriptures of lyke phrace The veritie it selfe sayeth he hath spoken it wherfore it can not be otherwise The onely almyghtye which created all thynges by his worde hath sayed it it is not therfore impossible that it shoulde be so Thou arte a christian man and hast professed to beleaue all the wordes of Christe to be trewe though thy reasone can not comprehende the maner howe And wylte thou wyth the carnal and fleshly Iewes doubt in the perfourmance of the wordes that thy Sauioure shall speake He sayed that a vyrgyne shoulde brynge forth a chylde and wylte not thou beleaue it bycause thou canste not by reasone be persuaded that it is possible for a vyrgyne to brynge sorth a chylde what coulde the obstinate Iewes do more then blyndely and obstinately saye Howe can thys man gyue vs hys fleshe to eate and hys bloude to drynke And wylte thou be as obstinate as they and thynke it impossible for hym to gyue the his fleshe yea hys very naturall fleshe and bloude vnder the fourme of brâ—ade and wyne Oh subtylle serpent Oh crafty dissembler Nowe chaungeste thou thy selfe into an angell of lyghte Thou â—adest the Iewes abhorre Christes wordes bycause the law whych they professed taught them that it was abominable to eate the rawe fleshe or drynke the bloude of any beast muche more of a man And bycause they shoulde not consyder and vnderstande the spiritual eating of his dodye and drynkynge of his bloude by fayth thou puttest them in mynde of the corruptible Manna that the fathers dyd eate in wyldernesse And that notwythstandyng that breade came from heauen yet was it not of suche lyuelye force that it myghte preserue the eaters therof from death Yea thou heldeste them in opinion that it was not possible for Christe to gyue them his fleshe to eate and his bloude to drynke after suche sorte that theyr stomakes myght awaye wyth all Wherfore they sayed Howe can this felowe gyue vs his fleshe to eate and his bloude to drynke But here thou commest vnto vs with the contrary Thou byddest vs beleaue that he was able to chaunge breade and wyne into his fleshe and bloude that we myght therby awaye wyth the deuouryng therof Thus thou playest on both handes wyth them bycause they shoulde not loke for any spirituall eatynge or drynkyng of Christes fleshe and bloude And wyth vs that we shoulde not regarde the spirituall eatynge and drynkynge but that we shoulde moste regarde the fleshely deuourynge of the bread and wyne So that neyther the Iewes nother weâ— can come to the trewe eating of Christes fleshe and drynkyng of his bloud by vnfayned fayth in hym and his merities Here mayeste thou playnely se most dearely beloued in the lorde by what meanes our gostely enemy hath spoyled vs of the vse of these mooste preciouse
are to be vnderstande wherin Christe calleth his bodye breade and hys bloude wyne Whiche wordes maye easely be opened yf we kepe in memorye those principles whyche I haue before set forth that is to saye that all the fruite we seke for in the supper is brought to noughte onlesse Christe be gyuen vnto vs therin as the foundacion and substance of all the whole matter And yf we ones graunt this thynge then no doubt we shall grauÌ„t also that there is gyuen vnto vs nought els but an vnprofitable vayne SacrameÌ„t â–ª yf we deny that in it is gyueÌ„ vnto vs the very participacion of Christ whiche thynge were execrable shame full blasphemye Forthermore yf the maner of the communion with Christ be suche that we be partakers of all the mercies and benifites which he gate for vs by his death then are we not partakers w t the spirite onely but w t y â— maÌ„boode also wherin he perfourmed perfit obedience to God the father to the intent he mighte paye oure det es Althoughe to saye the truth the one can not be wythoute the other For wheÌ„ he geueth him selfe vnto vs he doth it to the intent we shoulde possese him whole And therfore as I haue sayde that his spirite is oure life euen so doth he his owne mouth declare that hys fleshe is oure foode and his bloude oure verye drynke Yf this be not spoken in vayne no remedy oure life must neades consiste in him and oure soules be nourished wyth hys fleshe and bloude as wyth theyr proper and peculyar foode Of that thynge haue we testimony in y â— supper wheÌ„ it is sayd of the breade that we should take it and eate it and that it is his bodye and of the cuppe that we drynke it and that it is hys bloude here are the bodye and bloude named to the intent we should learne to seke the substaÌ„ce of our spirituall lyfe therin Now yf any man woulde demande of me whether the breade be the bodye of Christ the wyne his bloud therto woulde I answer that the breade and wyâ—e are visibâ—l signes representynge vnto vs the bodye bloude of Christe and that they be called the body and bloud bycause they be as it were instrumeÌ„tes wherby the lorde Iesu Christ distributeth them vnto vs. This forme of speaking agreeth very well wyth the thynge For not wythstandynge that oureeyes 〈◊〉 nor oure wyttes can not comprehende the communion that wee haue in the bodye of Christe yet is it there openlye shewed before oure eyes We haue in a lyke thynge an example verye fytte for the purpose When the lorde woulde that his spirite should appeare in the baptisme of Christe he shewed him vnder the shape of a doue â–ª Iohn the Baptyste recytyng that hystorye sayeth that he sawe the holye Gost descen dynge But yf we marke it well we shal fynde that he sawe nought els but a Doue For the substance of the holy Gooste is muisible But for that he knewe that vision to be no vayne figure but the mooste sure token of the preseÌ„ce of the holy goost he doubted nothyng at all to affirme that he sawe him because he was represented vnto him vnder soche sort as he was able to abyde Euen so must we say as concernynge the communion that we haue in the bodye and bloude of Christe It is a spirituall misterye whyche can neyther be sene wyth the eyes nother comprehended with the wytte Therfore as the weakenes of oure nature requireth it is set forth wyth visible figures and signes but yet vnder such sort that it is not a bare and simple figure but ioyned vnto his verite and substance The bread therfore is not vnworthylye called the bodye for as moch as it doth not onelye râ—present it vnto vs but also brynge vnto vs the same thynge I can be ryght well contente therfore â–ª to graunt that the name of the body of Christ be transferred vnto the bread because it is the sacrament and fygure therof But thys one thynge wyll I adde That the sacrametes of the Lord oughte by no meanes to be separate frome his substance and verytye And yet is it not onely mete but also very necessâ—ry so to set them a sunder that they be not confouÌ„ded But to deuide them so that the one shoulde be made perfyt without the other is moste vnsemley WheÌ„ we therfore do beholde the visible signe we muste consider what it representeth and who gaue it vs. For the bread is geuen to the intent that it shoulde be y â— figure of the bodye of Christ â–ª we are coÌ„maunded to eate it It is geuen I say of God the certayne vnchaungeable veritie Yf so be y â— God can neyther disceyue nor lye it foloweth y â— he doth in verye dede performe and fulfyll al that he doth there signifye No remedy therfore we must neades vnfaynedlye receyue the bodye and bloude of Christe in his supper for as muche as the Lorde offereth vnto vs herin the coÌ„munion for them both For what shoulde this meane that we should eate bread drynke wyne to the inteÌ„t that they shoud declare vnto vs that hys fleshe is oure meate and bys bloude oure drynke yf he letteynge the spirituall veritye passe shoulde gyue vs nought elles but breade and wyne had he not then instituted thys misterye faynedlye and in vayne And as we saye in the Frenche tonge vnder disceyuable signes And therfore muste we neades graunte that yf the representation whyche the Lorde gyueth in the supper be no sayned thynge that then the inwarde substaunce of the Sacramente is annexed to the visible signes and that in lyke maner as the breade is distributed in the hande so is the body of Christ coÌ„municate vnto vs to the enteÌ„t that we shoulde be partakers thereof And doubtlesse yf there were no more but thys one thynge yet oughte it to satisfye vs aboundantlye for as muche as we vnderstande that in the supper Christ gyueth vnto vs the very substaunce of hys bodye and bloude that we maye wyth full tyghte possesse hym and in possessynge hym be called into the societie of al hys good thynges For in that we possesse hym all the treasures and heauenlye goodes whyche be secretelye layed vp in hym are set out vnto vs to the intent that they shoulde be oures and that we shoulde enioye them wyth hym Brefely therfore to defyne the profyte of the supper we maye saye y â— in it Iesus Christ is offered vnto vs that we may possesse hym hym selfe and in hym aboundaunce and plentye of all the mercyes and benefytes that the mynde can desyre Whiche thynge is an exceadynge great helpe vnto vs in stablishynge our consciences in that truste whyche we ought to haue in hym An other vtilitie is that by it we are more steared and admonished to acknowledge the benefytes which we haue and do day lye receyue of the Lorde Iesu Christe that we maye
filthynesses which haue spronge of thys name sacrifice An other errowre foloweth whych the deuyll hath sowen to the intente to corrupte thys hyghe mistcrie that is to saye in that he commented the traÌ„ssubstanciacion of the bread into the bodyeand of the wyne into the bloude of Christ after the wordes should be pronounsed wyth the intente to consecrate Fyrst that coÌ„ment hath no foundacion at al in the scripture neyther hath it any testemonie of the olde congregation and therfore can it by no meanes agree or stande with the wordes of the lorde Is not suche an interpretacion to violent and to muche wrasted To saye that when Christ shewynge bread calleth it his bodye the substance of the bread is coÌ„sâ—med and that the bodye of Christe succedeth in the place thereof But it neadeth not to call the matter into question seinge that the bryght splendiferouse veritie is of it selfe able to confute so absurde a vanitie I let passe infinite testimonyes both of the scripture and of the fathers also wherin the sacramente is called breade I saye this onely that the nature of the SacrameÌ„t requireth that the material bread remayne for the visible signe of the body For it is a generall rule amonge y â— sacrameÌ„tes that the signes whiche we se in them ought to haue some similitude wyth the spirituall thinge that they represent As we are therfore in baptisme certifyed that oure soules be inwardlye washed wheÌ„ the water y â— washeth the fylth of the body is powred vpoÌ„ vs to declare y â— same thing euen so must there neades be in the supper materiall breade that it may be declared vnto vs that the bodye of Christe is oure foode For what declaracyon were it yf the qualitie wytnes shoulde represent vnto vs that body We knowe therfore manifestlye that vnlesse the substance of bread do there remayne al the representacion whiche the lorde wyllynge to accommodate hym selfe to oure infirmitie gaue vnto vs doth vtterly decaye and peryshe For the wordes which the lorde spake souÌ„de no lesse then yf one woulde saye In lyke maner as mans body is nouryshed and susteyned wyth bread so is my fleshe the spiritual foode wherwyth the soules be quyckened Besydes these thynges For what purpose doth Paule propone that similitude as one lofe is made of many graynes mingled and ioyned to gether one wyth an other euen so wee for as muche as we take parte al of one bread ought to be faste ioyned togyther one with an other And yf the whytnesse onelye shoulde remayne wythout the substance were it not a thyng to be laughed at to here a man speake as Paule doth Wherfore wythout any doubtyng at al I conclude that thys transsubstanciacion is the deuylles interpretation to depraue y â— truth of the supper Many dotynge castes haue folowed of this lye woulde God they had not ben more then doting castes that they had not ben also horrible abhominacioÌ„s For meÌ„ imagining I can not tell what maner of placelye presence haue taught y â— bothe the diuinity the humanitye of Christ are fastned vnto y â— whitenes nothinge coÌ„syderyng what incoÌ„uenieÌ„ses folowed vpon the same Although the olde doctours of Sorbone haue reasoned very subtllly how the body bloud be ioyned with the signes yet can it not be denyed but that in the popyshe church was receyued both of high and lowe and is at this day with fyre sworde murder al kynde of tormentes cruelly defended and holden this opinion that Christe is conteyned vnder these signes and that we ought to seke hym there Whiche opinion yf they wyll maynteyne no remedy they must also grauÌ„t that the bodye of Christ as a thinge infinite is conteyned in no place other elles that it is in diuers places at once And in the affirmynge hereof they come at length to this passe that it differeth nothing at all frome a fantasticall apparicion To appoynâ—e therfore suche kynde of presence inclosed in a place wherein the bodye of Christe shoulde be included in or as they saye locallye ioyned to the signeâ— is not onelye a thynge foly she but also an execrable errour diminishing the glory of Christâ— vtterly destroying al that ought to be belâ—ued as coÌ„cerninge his humane nature For y â— scripture teacheth in euery place that lyke as in earth Christ toke our humanitie euen so he pluckynge the same out of thys mortall estate and yet nothynge chaungynge the naâ—ure therof caryed it vp into heaueÌ„ And for thys cause oughte we when we speake of the humanitie of Christ to consider two thinges The fyrste that we diminishe nothinge of the veritie of his nature The other that we derogate nothynge of his glorious estate And to do thys thynge in his kynde we muste lefte vp our myndes into heauen that we may seke out redeamer there For yf we wyll caste hym frome vs vnder the corruptible Elementes of thys worlde we shall both destroye those thinges whiche the scriptures do wytnes as concerning his humane nature and also bringe to nought his moste glorious ascension But bycause many meÌ„ haue abundantly handled this matter I had rather let it passe then to wade further therin My mynde was to note by the waye thys thynge onely That to thynke that Christ is shutte vp vnder the bread and wine other els to ioyne theÌ„ so togither y â— our mynde cleaue fast there and is not erected into heaueÌ„ is a diuelyshe dottage whyche thynge I shall also toutche in an other place And when thys peruerse opinion was once receyued it ingendred many other supersticions Fyrst that carnall adoracion which is none other thyng but mere idolatry For yf a man woulde prostrate him selfe before the breade and honour Christ there as yf he were there presente conteyned therin were not that the setting vp of an idole in steade of the Sacrament For we were not coÌ„maunded to honour but to eate We ought not therfore so rashely to attempt that thinge Forthermore thys was an obseruation in the olde congregacion to admonishe the people before the supper shoulde be celebrated that they lyfte vp theyr hertes to the intent they shoulde vnderstande that they oughte not to styke in the visible signe yf they would honour Christ a right But we shal not long contende as coÌ„cernynge thys article yf the presence and coniunction of the veritie wyth the signe be well vnderstande wherof I haue all readye spoken and wyl hereafter declare at large Out of the same fountayne are sprongen the residewe of the supersticiouse ceremonies as to carye the SacrameÌ„t thorow the stretes once in the yere â–ª as it were in a pompe an other season to set vp a taberancle for it and to kepe it al the yere longe shutte vp in a pire or case that the people maye giue hede there vnto as vnto god which shynges bycause they are all not onely inuented by mans wytie without the worde of god
but also playne repugnante to the institucion of the supper they ought of all Christians vtterly to be reiected I haue declared wheÌ„se thys calamity of the papisticall churche that the people doth all the yeare longe absteyne from the communion of the supper had hys begynnynge bycause it is counted as a sacrifice whyche one man muste offer vp in the name of the whole multitude But although we maye vse it but once euerye yere yet it is then miserably pulled in sunder as it were torne in pieces For where as the sacrament of the bloude ought to be distributed to the people as it apeareth by the expresse coÌ„maundement of the Lorde they decree that the people ought to be coÌ„tented with the one halfe parte So are the miserable christians by most wycked gyle robbed of the benefyte that God gaue theÌ„ neither is it any smal benefyt to haue the coÌ„munion of the bloude of the lorde to nouryshe vs wyth all and it is to muche crueltye to take that thynge violently from them vnto whom it belongeth of ryght Wherin we maye easelye perceyue wyth what foole hardinesse and frowardnesse the pope hath exercised tyranny agaynst the coÌ„gregacion of God after tyme that he onely helde the impery when the lorde had coÌ„maunded his disciples to eate the breade that was sanctifyed in his body and then comynge to the cuppe he sayed not onely drynke ye but he added exprestely al. Woulde we haue a thynge spoken more openly he byddeth vs eate the breade vsynge no vniuersall worde therin But of the cuppe he byddeth vs all drynke Whense cometh thys difference but that he entended ther by to preuent thys malyce and subtyl crafte of the dyuell Neuerthelesse the pope is of suche arrogancye and pryde that he dare be bolde to coÌ„maunde to the contrarye loke that ye do not all drynke And that he maye declare hym selfe to be wyser then God he sayth it is right and agreable to reasone that the priestes haue some prerogatyue more then the people to the ende that the dignitie of a priest should be honoured As though the Lorde had not bene of discrecion nor had consydeâ—ed after what sort the one ought to be knowne from the other Besydes thys he obiecteth the daungers that myght befal yf the cuppe shoulde be gyuen coÌ„monly vnto al meÌ„ Some drope forsoth might chaunce to be shedde as though the Lorde hadnot forsene that thynge Doth he not laye negligence to the Lordes charge that sayth he coÌ„fouÌ„deth the order that he shoulde obserue and that he hath caste hys people into thys daunger wythout any maner of reasone And that they maye declare that there ensueâ—h no great incoÌ„moditie vpon thys chaunge they saye that the whole is coÌ„prehended vnder one kynde bicause the body can not be separated from the bloude As thoughe the lorde had discâ—uered theÌ„ the one froÌ„ the other For yf the one part maye be lefte as superfluous it had bene folyshe and vayne for both to be distinctly seuerally gyuen vnto vs. But some of the popes bande perceyuyng that this so greate abhominacion coulde not otherwyse be defeÌ„ded then impudentlye went aboute to couer it by some other meanes They say that when Christe instituted this Sacramente he spake vnto his apostles onelye whoÌ„ he had as then promoted to the order of priesthode But what answer wyl they make to Paule which sayeth that he hath taught the christen people the thing that he learned of the lorde that euery one should eate of the bread drynke of the cuppe But who hath reueyled vnto these men that Christe gaue the supper vnto his apostles as vnto priestes The wordes souÌ„de to the coÌ„trarye in that he doth afterwarde coÌ„maunde that they folowing his example shoulde do the same He prescribeth therfore a rule whiche he woulde shoulde continewe in his churche for euer And thys rule was in the auncient tyme obserued vnto suche time as Antichrist ruling alone auaunced him selfe and stretched vp his hornes agaynste God vertitie to the intent to destroy it vtterly We se therfore that it is intollerable frowardnes so to deuide and teare this SacrameÌ„t y â— those partes should be disceuered which god hath ioyned That I may coÌ„clude the more briefely I wyll comprehende in one chapter the thynge that elles myghte haue ben deuided That is to saye y â— the deuil hath without any doctrine of the supper brought in thys maner of celebratyng setting vp in the steade of the doctrine ceremonies some fylthy some vnprofitable some also noysome daungerouse whereof haue ensued verye manye euylles In so much y â— the masse which is vsed in y â— popish church in steade of the supper if I shoulde define it a righte is none other thinge then a mere apishe emulation disguised masking I cal it an apishe emulacion bicause that like as apes do play the waÌ„tons in imitatyng rudely without reason the workes of men eueÌ„ so do they imitate the Lordes holy supper in suche wyse y â— with theyr prepesterous inueÌ„tions they corrupte the hole truth therof And to declare this to be true is not thys the chiefe thynge hat the Lorde lefte with vs that we shoude celebrate this mistery with perfyte and true vnderstandyng where vpon it foloweth that the substance therof coÌ„sisteth in doctrine And that once taken awaye there remayneth noughte els but a ceremonye coulde and without vertue or strength Not onely scriptures are wytnesses of this thyng but also the popes owne lawes wherein there is a seÌ„tence alleged in whiche Augustine asketh what other thynge baptisme shoulde bee wythout the worde then a corruptible Element Wyâ—h the worde as he addeth incontinent not in that it is pronunced but bicause it is vnderstande c. Wherby he declareth that the sacramentes do take theyr force and energy of the word of the lorde when it is preached after suche sorte as it maye be vnderstanded The residewe is not worthy the name of a sacramente But in the masse it is so farre vnlyke that any doctrine should be intelligibly harde that coÌ„trary wyse al the whole mistery is thought to be prophaned vnlesse all thinges be sayd and done priuily couertly to the intent nothing may be perceyued or vnderstande So that theyr coÌ„secration differeth nothinge froÌ„ a kynde of inchauÌ„tmeÌ„t For after the maner of an inchauÌ„ter they thynke that wyth whysperynges diuers gestures they brynge Christe out of heauen into theyr handes Whereby we perceyue that the masse so ordeined is rather a manifest and opeÌ„ prophanacion of the supper then the obseruation therof and that the peculier and chief substance of the supper wanteth which consisteth in thys thynge that the mistery be truely opened to the people and the promesses rehersed wyth open voyce not that the priest wyth out other reason or vnderstandyng shoulde stylly whysper out an hummyng that can not be vnderstande I call it a play or maskyng bycause there
is nought els sene but the folyshnes and gestures of players which thinges woulde become a playe muche better then the sacred supper of the lorde No doubt the sacrifices of the olde testament were celebrated with diuers ornamentes ceremonies But bicause they had a good significacion and were all ordeyned to instructe and exersice the people in godlynesse they were far vnlike vnto these which serue for none other purpose at all but that wythout any maner profite they maye occupye and holde suspense the mynd of the people To coÌ„clude because these masse moÌ„gers yf I maye so call them do allege thys example of the olde testameÌ„t for the defence of their ceremonies it shal be good to note what difference is betwen that whyche they do and that whych was by god commaunded to the Iewysshe people For yf I laye for me this one thyng what so euer was then doone was founded on the commaundement of God and that theyr foolyshe tryfles hane none other foundacion than on mans inuencion were not there a great difference But I haue thynges to disproue theÌ„ wyth that be moch greater then these be For it was not for naught that the lord prescribed such a forme for a tyme to the intent that at y â— length it should haue an ende and be abrogate No doubt because he had not as then declared hys doctrine so playnly he woulde so moche y â— rather y â— his people shold be exercised in figuers that the thynge whych wanted in that testament myght be repared in the other But sense that Christ apeared in the fleshe loke by howe moche more the doctrine is lyghtened so moch more are the figures diminished Seyng therfore we haue the bodye â–ª we must leaue the shadowes For yf we wyll replenisshe the abolyshed cerimonies we shal patche agayne that vaile â–ª that Christ brake in sonder by his death and so shall we obscure and darken the lyght of the Gospel Thus do we perceyue that this multitude of cerimones whych is sene in the masse is the forme of the Iewyshe law vtterly contrarie to the christiaÌ„ relygyon I am not of that mind that I would disproue al cerimonies whyche do serue to honestie and a publyke order wherby the more reuerence is geuen to the sacrament so that they do well agree to the purpose and be sober But that immensurable laborynthe maye by no meanes be sufferred for as moche as it hath ingendred infite supersticioÌ„s made the people as it were amâ—sed wyth out any maner edificacion By thys it may easily be perceyued wherin those vnto whom god hath opened the vnderstandyng of his truthe oughte to deffer from the papistes â–ª First thei shal be out of doubt y â— it is abominable sacreledge to compt y â— masse as a sacrifice wherby remission of synnes may be obtayned other to repuâ—e y â— priest for a mediatoure whiche may applie the merites of Christes passion vnto theÌ„ y â— bye masses or be preseÌ„t at y â— doyng of them or do wyth deuocion worshippe them But they shal rather beleue that the death and passion of Christe is the only sacryfice wherby the ire of god is pacified and perpetuall iustice goteÌ„ vnto vs. And by sydes these thynges that the lorde Iesus is entered into the celestial saÌ„ctuarie that he may there show him selfe for vs and by the vertue of his sacrifice praye for vs. But yet they shal esealy grauÌ„t that the fruite of his death is communicate vnto vs in the supper not bi the merite of the worke but for the promesses that are made vnto vs therin so that we imbrace them wyth faâ—th Forthermore they ought in no case to graunte that the bread is transsubstanciated as they say into the bodye of Chryst or the wyne into bloud but they must in that thyng constantly beleue that the visible sygnes do retayne his substaunce that hey may represent vnto vs that spiritual veritie wherof I haue spoken before Thyrdlye â–ª although they ought to be surely persuaded w t themselues that the lorde doth in veri dede geue the same thyng that he doth represent and so that wee do vnfaynedlye receyue the bodye and bloude of Christe yet shal they not seke if as included vnder y â— breade or fastned as they say locally vnto the visible sygne moche lesse oughte they to honoâ—re the sacrament but to stretch vp the minde into heaueÌ„ that they may there receyue and honour Christe Hense shal it come to passe that they shall dispice and condemne for ydolatrye all those supersticiouse cerimonies as well of the carying forth of the sacrameÌ„t in poÌ„pe ê“cessioÌ„s as of the buyldyng vp of those tabernacles wherin it is set forth to be honoured For the promesses of the lorde stretch no farther then to y â— vse whych he coÌ„mitted vnto vs. Forthermore they shal iudge the institucioÌ„ of the lorde to beviolated and broken in that the people is robbed of the one parte of the sacrament and that it is necessarie that bothe partes be wholy dystributed yf it shoulde be obserued aryght In fyne they shal suppose that it is not onely superfluouse but also dayngerouse and that it becometh not the chrystian religyon to vse so many cerimonies takeÌ„ of the Iewes more thaÌ„ the symplicitie wherin the apostles instructed vs. They shal also iudge that it is euen of an vngodly frowardnesse so to celebrate the supper with gestures â–ª and maskers mouinges that no doctrine at al may there be herde but is rather buryed as though it were a certeyne kind of magycall arte To conclude at the laste wee must now come to the last of the chiefe partes That is to saye to that contencion whyche in oure tyme is steared in this matter whiche for as much as no doubt it was of the deuils stearyng vpon to let or rather to breake the course of the Gospell I woulde wyshe it to be forgoten for euer much lesse can I be delyted in the rehersynge of the same But bycause I do perceyue very many godly myndes which know not whyther to turne them selues I wyll briefely say the thyng that I shall thynke necessarye to declare howe they maye delyuer them selues Fyrste I desyre and beseche al faythfull persones euen for the names sake of the lyuynge God that they be not greatly offended bicause thys controuersy is moued amonge them that were the chiefe capiteynes in restorynge and brynging in agayne of the doctrine of the gospel For it is no new thinge for the lorde to suffer his seruauÌ„tes to be ignorant in some thinges and suffer them to contende amonge them selues not that he woulde suffer them to erre continuallye but for a tyme to the intente he myght make them more humble And no doubt yf all thynges had chaunced prosperoussye to thys daye and had flowed accordynge to oure wyll perchaunce men woulde haue forgotten them selues other els the mercy of god shoulde not haue ben so
thys so precious treasure is vnhalowed and wyckedlye abused Thys holy Sacrament shall for the necessarye causes nowe rehersed be to vs also a testimonye of thys presente tyme before god and the worlde that we do vtterly both in worde and dede refuse and forsake all the disâ—eatfulnesse of the papistrie and that we fayth fully wyth all our hertes submitte oure selues vnder the gospel of Iesus Christe ¶ Wherfore ye dearely beloued in the Lorde for as muche as thys matter is so wayghtye euen Gods owne institution and ordinaunce yea and his coÌ„mauÌ„demeÌ„t also that we shoulde do it And lykewyse seynge the necessite which shoulde cause vs to accomplishe the same is so great specially on our behalfe towardes God to whom we owe a longe Deo gratias and thankes we ought in no wyse to refrayne our selues from it neyther suffer oure selues to be kepte backe there froÌ„ but oftymes wyth repeÌ„tant hertes to seke this our soules medicine coÌ„fort of our coÌ„scieÌ„ce beleuinge what Christ sayth to vs herin doing as â—e coÌ„mauÌ„deth vs ¶ And as for those that seke no suche repentant hertes fayth and comfort herein but lyue in open blasphemy continuynge in synne and wycked lyfe They shall knowe that they are vnworthy of thys holy supper and shal be excomunicate tyll they amende ¶ But to the intent that the vnrepeÌ„tant may thorow the grace of god be lightened and that we our selues may frutefully enioye this supper to the ameÌ„dmeÌ„t of our liues also that all Chrystendome generally maye be the beter and be edified Therfore let vs hertelye make our prayer to god the father of al mercye beleuyng assuredly that he wyl graciously here vs thorow our Lord Iesus Christ who coÌ„maunded vs to praye and promised vs saynge Aske and ye shall haue seke ye shall fynd knocke â–ª and it shalbe opened to you ¶ Wherfore in consideracion of the same conmaundement and promes lyft vp your hertes and saye thus wyth me in youre prayer O Lord god our father in heaueÌ„ we thy miserable childreÌ„ vpon earth beseche the that thou wyll mercifully loke on vs lend vs thy grace ¶ That thy holy name maye be sanctifyed among vs and in all the world thorow the pure and syncere teachynge of thy worde through ernest charite in our daylye lyuynge and oure conuersacion Seâ—lude thou graciously al fals doctrine and euell lyuinge wherby thy worthi name myght be blasphemed and slaundred ¶ O let thy kyngdome come and be greate All synfull blynd people and suche as are holden captyue of the deuell in hys kyngdome â–ª those bryng thou to the knowledge of the true fayth in Iesus Christe thy sonne ¶ Strength vs Lorde wyth thy spiryte to do and to suffre thy wil both in life and death in well and woo that our wyll maye all waye be broken offred vp and mortified ¶ And geue vs oure dayly bread Preserue vs from couetous desire and carefulnes of the bealy that of the we may be assured to haue abundaunce of al good thynges ¶ Forgeue vs oure trespace as we forgeue them whyche offende vs that oure hert maye haue a sure and glad conscience and that wee neuer feare nor be afrayed for any synne ¶ Leade vs not into tentacyon but helpe vs through thy spirite to subdue the flesh to despise the worlde with his vanities and to ouercome the deuel wyth all hys craftie assaultes And finally delyuer thou vs froÌ„ all euell both bodely and gostly temporal eternall Amen ¶ They that ernestly desyre al thys let them say AmeÌ„ beleuyng without any doubte y â— it is grauÌ„ted hearde in heaueÌ„ according as Christ ê“mised vs saying wheÌ„ ye pray beleue assuredly y â— ye shal haue it it shal come to passe AmeÌ„ ¶ Then reherseth he the wordes of the holye supper out of thre EuaÌ„gelistes Mathewe Marke and Luke and also out of S. Paule Cor. xi saying THe lorde Iesus the same night wherin he was betrayed toke bread gyuynge thaÌ„kes brake it sayed Take ye eate this is my body whiche shall be gyuen for you Thys do in the remembraunce of me In lyke maner when supper was done he toke the cuppe also saying This cup is the new testameÌ„t in my bloud As ofâ—e as ye drinke this do it in remembrauÌ„câ— of me This done the whole churche in maner aboue sayd do syng a psalme or two of thaÌ„kes gyuing for this blessed SacrameÌ„t And in the meane saeson they y â— are appoynted theÌ„ to suppe with the Lorde and come soberly and wyth greate reuerence one after another the men fyrste and then the women to the table of the Lorde where they knelynge one I saye after another receyue at the hande of one of the priestâ—s the Sacramente in fourme of breade And then goeth he wyth lyke reuerence to the other ende of the table and at the hande of an other of the priestes which staÌ„deth there ready for the same purpose he knâ—leth downe and receyueth it also in the fourme of wyne and all the other folowe reuerently and do the same Yf one of the priestes or both be disposed lykewise as theÌ„ to suppe with the lorde he kneleth downe his companion â—erueth hym And euen so doth he also to his felowe in lyke maner and reuerence ¶ Yf the coÌ„municantes and they that receyue then the Sacramente be many they synge the moe Psalmes of thankes gyuyng elles synge they the fewer ¶ When thys holy supper is done the partakers therof y â— were appointed therto serued one of the ministers staÌ„deth vp exhorteth the people to gyue earnest thankes to God wyth thys or suche a lyke prayer ¶ O almyghty God moste mercifull father thou that openest thy gracious hande wherby al thinges lyuyng haue theyr foode in due season we gyue honoure prayse and thankes vnto the for all thy benefites both gostly and bodely which thou hast rychely poured vpon vs wythout any of our deseruynge but specially we thanke the for thys worthy memoriall of our redemption wherin thou haste nouryshed and fedde our soules with the body and bloud of thy deare sonne our Sauiour Iesus Christ blessed for euer Amen ¶ An other O Lorde Iesu Christe oure redemeâ— honour and prayse be all waye geuen vnto the for feadyâ—g our soules w t this spiritual and heauenly foode And we besech the for thy tender mertye that as thou hast geueÌ„ it vs for a sacramente of continuall thankfulnesse of daylye remembrauÌ„ce and of charitable vnyte EueÌ„so most merciful sauiour lend vs al way thy grace to be thankful vnto the for it and not onely by it to be continually myndeful of our redeÌ„ption purchaced thorow thy death bludsheding but also in coÌ„sideracioÌ„ therof to increace in loue towarde the and al mankynd for thy sake An other O Lorde God allmyghtye we thanke the wyth all oure hertes that thou hast fed our soules wyth the bodye and bloude of thy moste deare sonne And we
and yet wyll they at theyr pleasure place hym in the chalyce he was neuer visible to the mortall eye and yet wyll they make him appere at euerye knaues requeste that wyll do as other men do I meane paye theyr ordinarye shote and so doyinge he shall not onelye se him but also eate him vp euerye morsell I woulde the men woulde delygentlye peruse the wordes of saynt Augustine in theyr legeÌ„de on Corpus Christi daye whiche are these taken out of the. xxvi treatyse vpon Iohan. He that eateth my flesh and drinketh my bloud tarieth in me and I in hym To eate that meat therefore and to drinke that drinke is to tarye in Christe and to haue Christe tariynge in vs. And by this he that taryeth not in Chryste and in whom Chryst tarieth not no doubt he doth not spiritually eate his fleshe nor drynke hys bloude al thoughe he do carnallye and visibly crushe with his teeth the sacrament of y â— body and bloude of Chryste but he dothe rather eate and drynke to his damnacion the sacrament of so noble a thyng Here is your transsubstanciacion vtterlye denyed For saynt Augustine putteth a plaine difference betwene the sacrament and the thinge it selfe Agayne the same Angustine in the same place addeth these wordes The sacrament of thys thinge that is of the vnitie of the body and bloude of Christe is in some places prepared euerie day in some other places but certayne dayes as on the sundaye and is taken of the table of the Lorde to some persons to life to some other to destruction but the thynge it selfe in to all persones to lyfe and to destruction to no man that may be pertaker therof What nedeth it to reherse anye mo wytnesses seynge these are sufflicyent eyther to proue saynte Augustine an heretyke other else to declare thys transsubstanciacion to be bothe foolyshe and abominable Both for that it trusse the together the diuinytie and inlargethe the humanytye beyonde all measure thrutchyng vp into a corner y earte whiche no place can conteyne and settynge at libertie to be in all places that whyche muste nedes be in one place onely Yf euery man wyl folowe his conscience in this matter I doubte not but they shal sone be persuaded how farre wyde thys transsubstanciacion is frome the trueth But nowe take they holde of the wordes of the Lorde at the fyrst institucion of this mooste sacred Sacrament whiche are these Thys is my bodye whiche shall be delyuered for you This is my bloude which shall be shed for you many into remission of synnes What natural essencial and real preseÌ„ce they buylde vpon these wordes is abundantlye declared in the Byshoppe of Wynchester and docter Smythes bokes I shall therefore mooste humblye desyre the readare vtterlye to shake of all supersticiousâ— perswacyous of olde vâ—ages geueynge hym selfe wholy to y â— teachyng of the spirite of god who teacheth inwardlye in the herte all them that geue ouer them selues to hys teachynge informacion And I for my part yelding me to y â— same spirite shal in this case wryte y â— thynge onelye whyche my conscience shall geue me to be of the spirite of the lyuynge God and my trust is that the good spirite of god is my leadare As concernynge the vnderstandynge of the wordes of Christe you shall knowe that the maner of teachyng is double that is to say by wordes and by signes By wordes we teache when we declarâ— vnto the hearers by wordes the thâ—nge that we woulde they shoulde know By signes we teache when we do some thynge whethy the beholders may gather our meaynyng 〈…〉 quiniê° superbê° dyd when he strake of the toppes of the hyghest poppyes declaringe therby that his aduise was to haue the greatest rulers beheaded We teach also both by words by sygnes when we adde vnto the wordes some action to declare as it were to expounde the wordes withall As is mencioned in the Actes of the apostles of a prophete whiche declared vnto Paule the persecution he shoulde indure at Hierusalem whyther he was goyng and to make the matter more playne he toke Paules gyrdle froÌ„ aboute hym and â—yed hys feete with all sayinge the man whose gyrdle this is shal be thus bouÌ„den at Hierusalem Euen so good christian brethren our sauioure Christe wyllynge to declare to hys apostles the wonderfull paticipation that all faythfull christians shoulde haue in hys bodye and bloude toke breade whyche is the chyefe and in scripture compted the onely foode of the bodye of man and when he had after his accustomed maner gyuen thankes he blessed not crossynge the breade wyth the thre hynder fyngers hauynge the forefynger and the thombe faste ioyned to gether No he made no synge of the crosse at all For to make the sygne of the crosse was in those daies none other then it is now to make the sygne of a galowe tree He blessed therfore after the maner that the fathers the prophetes patriarkes vsed that is he innocated called vpon y â— name of his father desyring him toac coÌ„ply she inuisibly in all hys faythfull dearlynges the thynge whych he inteÌ„ded to declare vnto them by y â— vysible signe TheÌ„ sayd he to his apostles take ye eat ye this is my body which shalbe delyvered for you Not meanynge that he had chauÌ„ged the nature of bread into the nature of fleshe makynge the bread that he helde in hys hande hys naturall bodye for then had he geuen vnto them a mortall corruptible bodye to eate whych thynge is so moche vngodlye that very nature abhorreth it But he gaue them the bread to eate saynge thys is my bodye which shalbe delyuered for you I became man for none other purpose but y â— my bodye shoulde be torne rent for to satifye for youre synnes y â— your soules might be fedde and haue lyke participation therof as your bodies haue of this bread and you whych be my faythful are as this breade is one bodye made of many bodies for euery litle graine wherof this bread is made is of hym selfe a bodye and yet ioyned to gether they are but one body In like maner you that beleue in me thoughe ye be many yet ioyned together by fayth ye are but one bodye I am your head This mistery can you not vnderstande with out some visible signe whyche may represent vnto you y â— veritie therof take ye thys bread therfore and knowe for certentie that like as it is one so are ye one if ye remaine in faith And as it nourisheth the body so doth my passion nouryshe the soule whyche hath no lyfe but in me by me In lyke maner when he had supped he toke y â— cuppe saying take ye drynke ye all of this this is the cuppe of y â— new testament in my bloude whych shalbe shed for you and many into remissioÌ„ of sinnes Do this so ofte as you dryncke in my
remembraunce An other signe to declare thys misterye by Thys cuppe of wyne is but one body and yet is it made of many grapes and so are you but one bodye althoughe you be manye so longe as you be ioyned together by fayth It comforteth the herte and the lyuely spirites of the bodye and so doth my bloude shed on the crosse comforte the soule By thys action haue I declared vnto you the misterie of the paticipation you haue in me by fayth Use you the same that thys your delyueraunce by me may neuer slippe out of your mynde We haue eaten the lambe whyche putteth vs in remembraunce of the wonderfull delyuerauÌ„ce out of the captiuitie in Egypte whyche was done more then a thousande yeares paste So shall you eat thys bread and drynke this cuppe in remembruance of your redemption and deliuerauÌ„ce our of the spiritual Egipte and from the spiritual Pharao the dyuell And when you shalbe demaunded what you meane by this eatynge drynkynge you shall saye We where through the synne and transgression of the fyrst man AdaÌ„ made bonde meÌ„ and captynes to the dyuel out of whyche bondage we could by no meanes be delyuered tyll it had pleased God the father to sende hys onelye begotten sonne to take oure nature vpon hym that he myght dye and be an acceptable sacryfyce to pacyfye the fathers wrathe Wherfore the night before he suffered he declared vnto vs by these visyble sygnes what coÌ„munyon we haue in hym of all that euer he deserued for vs. And then he coÌ„mauÌ„ded vs to vse the same bycause we shoulde be alwayes put in remembraunce of that our redemption and delyueraunce none other wyse them Moyses dyd to the Israelytes the nighte before he dyd by the wonderfull myght of God brynge them out of the greate captiuytie wher in they were holden in Egypt The wordes of saynt Paule to the corhinthians do teach no lesse them I haue here wrytten For he sayeth so often as you eate thys breade and drynke this cup you shal declare the death of the lorde tyll he come And therfore who so euer eateth of thys bread or drynketh of thys cup vnworthely doth eate and drynke hys owne dampnation Here is a playne declaration of the ende purpose of Christ when he instituted this most sacred sacrameÌ„t Forsoth to kepe in remeÌ„braÌ„ce hys mooste dolorouse death preciouse bloude moste pleÌ„teously shed vpoÌ„ the crosse And who so euer eateth drinketh it vnworthly that is to saye for any other purpose theÌ„ for the same it was ordeined for the same eateth drinketh hys owne daÌ„pnation I thynke not contrarie but y â— moste men wyl thynke this a strauÌ„ge interpretation of this place for as moche as the moste auncient yea all y e doctours that make any mencion of this place and Caluine hym selfe in this boke whyche I haue translated do applye the vnworthynesse in receyuynge of thys Sacrament to the vnpenitent hert of the persone whiche receyueth it And in very dede such one is farre vnworthy to receyue so worthy a Sacrament for as much as he is not the membre nor seruaunt of Christ but a membre of the deuyll and seruaunt to synne And thys interpretation is no lesse godly then fruitfull For therby are the membres of Christe put in feare to presume to come to the table of the lorde vnlesse they haue fyrst examined found them selues the trewe membres of Christe indued and adorned with perfyt faith hope and charitie But yf we wyl go to the natyue sence of the text we shal perceyue that in this place Paule speaketh of the small regarde the Corhinthians had to thys mooste sacred Sacrament not vsyng it wyth so much reuerence as they ought to do For he addeth these wordes Puttynge no difference of the Lordes body As he shoulde haue sayed esteamyng it nothing better then the coÌ„mune bread wherwyth they fedde theyr bodyes The phrase of speakyng gyueth this interpretation for yf I say This man was not worthely enterteyned I meane not that the partie whiche enterteyned him was not worthye to enterteyne so noble a man but that he was not vsed as was beseamyng for such a maÌ„ to be vsed So that to receyue the SacrameÌ„t vnworthely is to receyue it otherwyse or for an other purpose then it oughte to be receyned for y â— is after any other forme or for any other purpose then y â— wordes of y â— first institutioÌ„ do declare For wheÌ„ y e vse of good thinges is altred froÌ„ y â— purpose ende they were fyrste ordeyned for then are they vnworthely handled Al they therfore whyche do priuately receyue the SacrameÌ„t eyther to merite them selues or other other that do make it a sacrifyce for the redemption of synne or to pacify goddes wrathe in any coÌ„dition or after any other forme or for any other purpose theÌ„ is declared in the wordes of the fyrst institution do receyue it to theyr dampnation putting no difference of the Lordes bodye but vsynge it as a matter of marchaundyse or occupacion to get theyr lyuynge vpon They onely receyue it worthely which receiue it as a most worthy Sacrament and signe representynge vnto vs the coÌ„munion and partipacion we haue in all that euer Christe dyd or purchased for vs by taking our nature sufferyng therin al maner of moste miserable afflicions finally by hys mooste cruel and dolorouse death Therfore to hoyse it ouer theyr heades to daunce it ouer the cuppe to cary it in the stretes wyth a great pompe and glorye to bowe theyr knees and to knocke theyr breastes before it and to locke it vp in a pire to haue it ready to serue at al houres all suche chapmen as shall cal for it is but a polytyke caste of the marchauntes whyche displeye and set abrode to be sene suche marchaundyse as they woulde faynest sel As they do offende whiche neglecte and contemne thys moste holy mistery esteaming it no better then the comon breade wherewyth ouâ—e bodyes be fedde so do they also offende whiche honoure it wyth diuine honoure makynge it therby an ydol of all other moste to be abhorred both for that as they vse it it is a playne Antichriste spoylynge Christe of his victorye atchyued by the ones offeryng of hym felfe for all and alâ—o for that it pulleth the beleauers theron from the true adoracion of God the father and maketh them to hoâ—our for the inuisible immeÌ„se and eternall god that visible mensueable and corruptible breade wyne Yea as they vse it it is not the communion of Christes body and bloude at all but a fonde inuencion of theyr owne For Christe dyd not make so manye crossynges and blessinges and then eate it vp all him selfe But we must beleue that they receyâ—â— it for vs and in all oure names We must beleue that theyr receauynge of it is the application of Christes merites to vs. We must beleue that they can therby releue y â— soules in y
gyue vnto hym honoure and glorye and that as mete is we celebrate hys moste holye name wyth continuall prayses For by nature we are very negligent and in remembrauÌ„ce of the goodnes of our god neyther do we thynke there on at any tyme onlesse he do awake our slougyshnesse and prouoke vs to our dutye And wyth sharper prickes caÌ„ we not be pricked then in that he compelleth vs as it were to se wyth oure eyes and to handle wyth oure handes yea openly to knowe and perceyue the greatnesse of the inestimable benefyt in that he feadeth and refresheth vs with his owne proper substance which thing he would should be declared made open vnto vs in y â— he byddeth vs declare his death tyll he come If so be that it be a thing so necessary to saluation not to be vnmindful of the mercies benefites that god hath shewed vnto vs but rather diligently to call them a gaine to memorie and to extolle theÌ„ greatly to other men that we maye by mutual admonicioÌ„s be stered vp we se therin a singulare coÌ„moditie of the supper whiche calleth vs back froÌ„ the vice of vnthankfulnes suffreth vs not to forget y â— great benefite which Christ shewed vs whan he died for our sakes but it bryngeth vs to this passe that wee geue thankes vnto him and do as it were with an open testimonie confesse how moch we are bounde vnto him The thrid kynd of vtilitiâ— consisteth in this thing that we be therby more vehemeÌ„tlie stered vp to sanctimonie and puritie of lyfe and are with more force of persuasions dryueÌ„ chieflye and before all other to kepe charitie freÌ„dship amoÌ„g ourselues For seing that we be made the members of Christe beynge graâ—ted into his bodye and are ioyned to gether with him as with oure head it is but mete that we chiefly be facioned after his puritie â—nnocencie that ther be especially such coÌ„cord among vs as ought to be among the membres of one bodye Although to haue y â— true vnderstaÌ„dyng of this vtilite we ought not to thinke that the lorde doth only exhorte and stere vs vp other inflame vs with an external signe For this is the chiefe thynge that he with his spirite worketh intierlye in vs to adde force and efficacye as his ordinaunce whiche he hath appoynted as it were an instrument seruynge hym to this purpose that he might accomplysh and finishe his worke in vs therfore because the power of the holy goste is coupled with the sacramentes whan they be receyued so as they oughte to be we ought to hope and truste that they be an helpe vnto vs that we maye go forward in holynesse of lyfe and especyally in charitie Nowe muste we come to the thyrde of the chiefe partes whyche we haue purposed in the begynnynge of thys lytle boke that is to saye to the ryght vse that we maye reuerentlye obserue the institution of the Lorde For who so euer cometh vnto thys sacrament wyth a certayne comtempte negligentlye or wythout regarde nothynge carefull to holde hys purpose and to perseuer in that where in the Lorde hath called hym he dothe frowardlye abuse it and in abusynge fylthyly contaminate it But to contaminate and pollute the thynge that god hath so holyly consecrated is a great and intollerable sacriledge Neyther is it in vayne that Paule declareth so greuouse and cruell dampnation to all them that receyue it vnworthelye For yf there be nothinge either in heauen eyther in earh that is more worthy then the bodye and bloude of the Lord it is no smal faute to dispice it and to receyue it wythout consyderation and to come thyther not well and diligentlye prepared Forthermore he dothe aduertise vs to proue our selues that we maye vse it euen as the thynge requyreth Yf so be that we vnderstande what probation that oughte to be we shall also perceyue what vse that is whych we loke for but great and wyse circumspection muste be had in this thynge For as we can not be to diligent in examinynge our selues as the Lorde hath commaunded euen so dyd the sophihical doctours whylâ—e they requyred I canne not tell what kinde of probation and diligeÌ„ce in examinyng of a mans selfe suche as neuer man coulde be able to performe holde the miserable consciences to muche peâ—plexe casting them into wonderfull daungerouse anxietie yea rather into horrible tormentes And to be delyuered from these inrollynges of perturbacions we muste as I haue sayde before reduce all thynges to the institution of the Lorde as to the rule whiche yf we folowe wee shall neyther slyde nor erre And folowynge it we ought to consyder whether we fele in our selues vnfayned repentaunce and fayth Whyche two are so ioyned betwene them selues that it is not possible that the one can by any meanes conâ—yste wythout the other For yf we do suppose that our lyfe remayneth in Christe then muste wee acknowledge that in our selues we are deade Yf we seke oure force and strength in hym then must we vnderstande that we destituted of all strength do faynte Yf we put all oure felicitie in his mercy we must neades perceiue howe great our misery is wheÌ„ that is a way Yf our quietnesse tranquilite be reposed in him theÌ„ must we feele nought els in our selues but vnquietnes troublesome eares and solicitudes And such affection can not be in vs but it wil ingender in vs a cartayne displeasaunce of our whole lyfe besydes the careâ—ulnes and feare at the laste the loue desire of iustice For he that knoweth the filthines of his sinne and the mâ—serie of his estate whilse he is exiled from God is so grâ—aâ—ly a bashed that he is coÌ„strayned to be out of conceyt with him selfe to condemne hym selfe and for very dolour of hert to weepe and syghe To these thynges is the iudgement of God obiected inconâ—mente whiche thrutcheth the conscience of the synner in wonderfull straites whan he perceiueth y â— he can by no meanes escape and that there is no place of defence remayning Whan we acknowledginge oure owne misery after suche sorte are able to taste of the goodnesse of God then do wee desire to directe all the order of oure lyfe vnto his wyll that abiectinge the thynges whiche we folowed before we maye in him be made a new creature Yf wee therfore wyll haue that communyon whiche is be seming for vs to haue the communion of the mooste holye supper of the Lorde Let vs with a frime coÌ„fidence of mynde take Christe for our iustice lyfe and health let vs embrace his promesses supposynge them be to certayne and coÌ„stant let vs renounce al succours to the contrarie whiche striue therwith and all confidence of the same that we distrustynge oure selues and al other creatures maye be quiet in him onelie and content oure selues with his onely mercie which thing bicause it can not be done vnlesse we know how moche neade we
therfore we wyl confesse that when we do accordynge to the institution of the Lorde receyuâ— the Sacrament with fayth we are vndoubtedlye made partakers of the substaunce of the body and bloude of Christe Howe thys thynge shoulde be done some men can better define and more playnly expounde then other But thys thynge is chiefely to be remembred that we exclude all carnall imagination that the mynde ought to be erected into heaueÌ„ and that we thynke not our Lorde Iesu Christe to be so vyle that he may be conteyned in corruptible elementes Agayne leste the force of thys most sacred mistery shoulde be diminished we must thynke that it is wrought by the secrete and wonderful power of God and that his spirite is the bonde of thys partaking whiche is for that cause called spirituall Finis ¶ The order that the churche and coÌ„gregacion of Christe in Denmarke and in many places couÌ„treis and cities in Germany doth vse not onelye at the holy supper of the Lorde but also at the ministration of the blessed Sacrament of Baptisme and holy Wedlocke TO all that hunger and thyrst the glorye of God wealth of theyr neyghbours be grace mercye and peace from the same euerlastyng God our moste deare father in heauen thorow our Lorde and onely Sauiour Iesus Christe It were to me a singuler comfort my ryght deare and intierly beloued brethren and systers in Iesu Christe yf I myghte be wyth you my selfe continuallye comunicate vnto you some part of that litle taleÌ„t which I haue receiued of the Lorde my God for your sakes and all the lawefull wayes that I coulde deuyse I haue sought thys greate whyle to opteyne liceÌ„ce of the hygher powers for the same purpose But it wyl not be Wherfore though I be hyndred and kepte from you by all the meanes that Sathan his membres can imagen yet shall ye haue my poore herte yet wyll I not ceasse to wyshe you good yet wyll I do the beste for you that I can although it be but wyth my pen. In token wherof I haue set forth vnto you the order and maner that many whiche haue receyued Goddes worde vnfaynedly do vse not onely at the mooste hâ—lye supper of our Lorde but also at the ministracion of the blessed Sacramente of Baptisme and when anye couple of persones are ioyned into holy wedlocke And thys haue I done to the intent that when ye haue spyed and do se that thys order is agreable vnto Gods worde not varying froÌ„ the moste wholsome doctrine therof Ye maye wyshe in your hertes to haue Goddes truth prospere lykewyse amonge you in the realme of Englande And praye vnfaynedly wyth me and all other synners that the father of mercy and God of all comforte wyll â—o lyghten and illuminate the hertes of oure rulers that they maye folowe the earnest monicion of the seconde Psalme and be no more wythout vnderstaÌ„dyng but be wyse by times and embrace the sonne of God whyle he offreth him selfe vnto them And not only to suffre the worde of God to haue the vpper hande aboue all other doctrines but also them selues to laye to theyr handes in abolishyng the blasphemous and dampnable abuses that are here as yet â–ª suffred about the forsayed thre principles of Christes religion wherfore deare brethren wheÌ„ ye compare this order vnder wrytten whiche is the doctrine of Goddes worde and practise of the primatyue churche to the vayne ceremonyes vsed here yet after the churche of Rome lyfte vp your hertes to almightye God and beseche hym that for Christes â—ake 〈◊〉 wyll once graunte that these thre his holy Supper holy Baptisme holy wedâ—ocke maye be truelye and sincerelye ministred and practised also amonge vs. To the glory of his blessed name â—nd encrease of his kyngdom for euer Amen ¶ The order taken for the due ministration of the holy Supper of the Lorde FOr thy better instruction thou shalte fyrste vnderstande that the blessed Sacrament of the bodye and bloude of the Lorde the worthy memoriall of oure redempcion is at no tyme denyed to any christen man where gods worde is truely preached yf he lawfully require it And as none dothe minister it saue the priest which is the officer appointed therto So is it not ministred but wheÌ„ there be other present to receyue it as well as the pryeste Now bicause that where gods worde is truely preached meÌ„ do se the fruite of the sayd holy Sacrament therfore resort they the oftener to the same holy supper of the lorde and delyte the more therin But specially to se what a nuÌ„bre come to it on the soÌ„daye how reuerently it woulde do ones hert good And bicause they may the more fruitfully be partakers thereof therfore on the saterday wheÌ„ the preachyng is done euery daye they haue a sermon all suche as are appoynted in them selues to be partakers of the Lordes supper come one after an other to the priest of whoÌ„ they learne not onely what the Sacrament is the right vse therof but also they beynge repentaunt and sorye for theyr synnes professing amendement receyue there gods promises for theyr absolucion to the singulare comforte of theyr conscience are exhorted by the priest to do agaynste the morow as the holy Apostle Paule biddeth them that is euen to trye examen and proue them selues whether they caÌ„ be coÌ„tent vnfaynedlye in theyr hertes to take better holde on the kyngdome of God then they haue done in tymes paste to be more stedfaste in fayth and hope towarde god hys promyses to bemore feruent in prayer and loue towarde God and for hys sake to shewe vnfayned soue towarde euery man to forgeue hertely as they wolde be forgeuen to mortyfie theyr fleshe dalie more and more by reasonable abstynence and godly exercises of the spirite and vertuous occupacion of the bodye to bee glad in distrybutynge the workes of mercy to the poore c. And wheÌ„ the pryest preacher or curate for al is on thynge hathe geuen euerye one thys or suche a lyke exortation and enioyued ech one hys penauÌ„ce accordyng to his estate as subiectes to be true obedieÌ„t to their ruleâ—s seruaÌ„tes to be faithful and diligent in waytyng on their masters conmaundement children to honour and obâ—ie their parentes â–ª and to lerne vertue whyle they be yonge housholders to kepe their houses in the feare of God so forth wheÌ„ the priest I saye hath enioyned them thus to lyue and to increase in the same wel doynge he commytteth them to God and to the worde of hys grace And so they departe ¶ On the sondaye in the mornyng at .vi. of the clocke in SoÌ„mer and at .vii. in winter the bell ryngeth and the people prepare them selues to the churche so that sone after the bel hath ronge the secoâ—de tyme the churche is almost full of men women and chyldren Then a lytle a fore the houre is expired they rynge y â— bell the thirde tyme whiche ceasseth
â— bytter paynes of purgatory We must beleue that oure beynge presente at this theyre sacrifice as they cal it shal geue vs good spead in all oure affayres be they neuer so deuely she We must beleue that a priest beynge neuâ—â— so vngodly in hys lyuinge neuer so much subiect vnto synne neuer so much the deuels member is the ministre of God and that hys prayer sacrifice in the masse is acceptable to God In fine we must beleue that theire masses be of streÌ„gth to purchayse the assistence of god in all dayngers and a present remedy against plage penurye and all diseases both of man beast agaynst warres robberyes and all incursions of enemies both bodely and gostely How can these assertions stande wyth the coÌ„munion of Christes body and bloude dyd Christe shewe the bread to his apostles and then eate it hym selfe to certifye their consciences therby Dyd he byd any one of them take bread and wyne shew them to the residewe of the faythfull so ofte as they woulde coÌ„municate hys body and bloud and then eate and dryncke all hym selfe in stiede of all the faythfull that shoulde be present I thynke no man is so muche wythoute shame ones to thynke it But I knowe y ◠〈◊〉 of theyr erroure They say that as Christ was the hygh priest or bysshop to ministre vnto his apostles the communion of his body bloude whych he dyd in dead offer on the crosse to his father so dyd he ordayne hys apostles and in them all that shoulde succede them priestes to offer vp the selfe same saye they to applie the sacrifice done by Chryste wyth the merites of the same to theÌ„ that are present ther at or that shall by any meanes haue it done for them Oh blynde bussardes Where are youre spirituall eyes become Dyd Christe beynge the hyght priest distribute the bread to his apostles to y â— intent that they all other theyr successouresâ— should shew the bread and wyne to the people and theÌ„ eate and drynke all them selues A maÌ„ that hathe so moche gostely knowledge as the grayne of a mustarde seed woulde not faile to saye that Christ ment rather that the Apostles and priestes shoulde distribute the breade and wyne amonge the faythfull people wyssynge them to certifye them selues thereby that they are partakers of the body and bloud of Christ. For what sayth the text So ofte as you shall do thys ye shall do it in the remembraunce of me But what was it that they shoulde do in the remembraunce of hym For soeth diuide bread and wyne amongeste them The priuate receynynge of the breade and wyne therfore can by no meanes stande wyth the institucion of Christe whiche was that accordynge to his example we shoulde by the diuidynge of bread and wyne amongeste vs certifye oure selues that we are all partakers wyth Christe in hys redempcion through the rauÌ„some that he payd for vs on the crosse Howe standeth thys with our heareynge of masse to the intent to spede the better thereby when we go aboute oure worldely businesses be they honeste or vnhonest godly or vngodly Forsoeth I suppose euen as much as the carying of bread in mans pourse in the nyghte tyme or in a tempest serâ—eth to kepe hym from blastynge wyth euyll ayres So that I dare be bolde to affirme that this heareynge of masse is no better then meâ—e supersticion and the masse it selfe so farre froÌ„ the iâ—stitucion of Christe that it seameth not to be any parte of the coÌ„memoracion of Christes passion But a mere inuention of man â—â—epte into the churche by the subtyll suggestion of our moste cruell and maliciouse enemye the deuyll who hath alwayes endeuoured to poysone all the holsome foode of mans soule as it appeareth ryghte well by the great abuse that thys moste sacred Sacramente is grouen vnto Thys was and ought to be so necessary a foode to the soule that without it no christian can â—arie in Christ nother haue Christ tary ynge in him wherby it is playne that without thys foode no soule hath any lyffe in it For Christe is the lyfe that is in the christian soule No lesse necessarye therfore is thys foode to the soules of the coÌ„gregacion theÌ„ sinewes be to the bodye to holde the ioynetes togyther Our aduersarye therefore coulde in no case be quiet tyll he had poysoned thys so necessarye foode corruptinge therin the vertue strength to vnitte and knytte the christians to Christe theyr heade makynge it of force to draw them quytte from hym by puttyng theyr confidence in it trustyng to redeame theyr synnes by ofte offeryng vp therof in so much that they fel to foundynge of Abbayes chauntreis and anniuersaries for the saluacion of theyr soules for so was it alwayes specifyed and condicioned in the wrytynges made betwene the founders of suche abbayes chauntries and anniuersaryes and the receyuers of the yerelye rentes gyuen to that vse Yea rather abuse And in thys miserable estate hath it continued euen these .vi. hundreth yeres poysonynge the soules of them that shoulde haue bene fedde therby But here must I beware that our enemye do not poysone these wordes of myne also causeynge men to vnderstande me as one that woulde deny it to be possible for any man to tarye in Christe or to haue Christe taryinge in hym vnlesse he receyue these visible sacramentes or signes breade and wyne No doubte christian reader the belefe truste in Christe is the meaâ—e wherby Christ taryeth in vs and we in hym But thys beliefe and trust are established and confirmed by the vse of these visiâ—le signes As thys beliefe and truste therfore are necessarye to the abydynge in Chryst so is the vse of these holye Sacramentes also for that it is the establyshment and confirmyng of the sayd beleue and trust To all them therfore to whom this beleue and trust are necessarie are these sacred Sacramentes also necessary Where vpon I conclude that all Christians which are of age and discresion to deserne the fayth in Chryst ought also to vse these moost holy Sacramentes to establyshe and confyrme thys fayth withall And Chryst knowyng the weakenes of manne and howe hard it was to beate into his head the vnderstandyng of the hygh mystery of the perticipation and communion that all faythfull shoulde haue in hys merites vsed these visible signes that we myght in them euen with oure senses perceyue this wonderful distribucion of the body and bloud of Chryst amonge his faythfull whyche oure grosse nature coulde no more compasse wythout these visible sygnes then the carnall and fleshly Iewes coulde when Chryst tolde them of the eatyng of his flesh and drynkyng of his bloud by beleuyng in hym To helpe our wekenes therfor it pleased the almyghtie wysdome of the Lorde to declare vnto vs by our senses the thyng that y e same senses caused the Iewes to abhorre The maner I saye of oure perticipation and communion in Chryst and all that euer he
Iewelles the sacramentes of Christâ—s body and bloude and howe he laboureth daylye in hys members the wycked papistes to wyth holde from vs the knowledge of the spiritual eating and drynkynge of Christe whiche begynneth nowe to spreade the worlde ouer all Lette vs runne therfore vnto oure present and onelye succour in thys greate daunger To Christe I saye let vs runne moste humbly besekyng him oure Sauiour and redeamer plenteouslye to poure out of his spirite of knowledge vpon vs all that we maye daylye more and more fynde out the hydde and secrete abhominacions to the vtter extirpacion and rowtyng out of the same And in the meane tyme let vs pray to gyther that it may please the Lorde to augment the nuÌ„bre of his faythful tournynge Saules in to Paules that the harde hertes may be molified by hearing the persecutours preach Christ whom they persecuted The spirite of truth be wyth you al. So be it It is the spirite that quyckeneth the fleshe profiteth nothynge at all Iohn svi FOr as moche as the most holye supper of our lorde Iesu Christ hath of longe tyme ben lapped vp in manyfold and great errours and euen of late dayes wrapped in many opinions and contentions nothynge so quiet as was besemyng no meruayle thoughe certayue weake conscienced persones can not wel determyne what thynge they ought chyflye to folowe but do wyth indeferente and suspense mynde loke whan the seruauntes of God settinge all contention a parte shall agree amonge them selues and brynge the matter to some concorde and vnitie And seynge that such kynde of doubte hath no smal incommoditye annexed and that it is a thyngee mooste dayngerouse to haue no certayne determinacion of that mistrye the knowledge wherof is so necessarye to our saluation I haue thought it a thynge moste profytable bryeflye to spake of the chiefe sume of the matter and yet playnlye to declare what thynge we oughte chyeflye to sticke vnto therin More ouer certayne honeste men perceyuynge the matter to require no lesse desyred me earnestly to take it in hande whose requeste I coulde by no meanes denye vnlesse I wolde haue bene slake in doynge my dutye And that the difficultie therof may the more easely be opened it is neadfull to declare what order we intende to folowe herein Fyrst I shall declare for what cause and to what ende the Lorde hath instituted this most holye sacramente Then what â—ruite we take therof and herein I wyll declare howe the bodye of Chrystâ— is geuen vs in it Thyrdlye what is the ryght vse therof Forthlye I shall reherse the erroures and superslicions wherby it hath ben defaced and so wyll I declare howe the seruauntes of God ought to differ from the papistes Finallye I wyll declare the originall of that contencion whiche hath ben so ernestlye mayntayned euen of the same men whyche in our time haue applied al theyr studye to bring the gospel to lyght agayne to replenish againe the congregatioÌ„ and to restore the syncere and pure doctryne As concernynge the Fyrste When it pleased the almyghty oure God by baptisme to chose vs into the coÌ„gregation that is to saye into his house whyche he wyll nouryshe and defende and that he hath receyued vs not onely as houshold seruauntes but also as his chyldren it behoueth hym yf he wyl playe the parte of a good father to bringe vs vp ministrynge vnto vs all thynges necessarye to foode and clothynge But as concernynge the thinges that pertayne to the educacion of the bodye bycause they be common to all men so that as well the euyl persones as y â— good be partakers therof they are not to be taken as for thynges appertaynyng to his houshould onely No doubt in that he feadeth and defendeth our bodies and whiles we be partakers of al those good thinges which he most pleÌ„teously and liberally geueth vs is declared a great tokeÌ„ of his fatherâ—y goodnes towarde vs. But in lyke maner as the lyfe wherin he hath regenerate vs is spiâ—ituall so is it neadfull that the meate wherwith we should be susteyned streÌ„gthed be alâ—o spiritual For we muste vnderstande y â— we are not called to possesse the celestiall inheriâ—aunce in tyme to come onely but y â— throughe â—ope we are in maner set in possession therof â—l ready So y â— he hath not onely promised vs lyfe but delyueringe vs from death he hath al ready ledde vs into it in very dede And thys thinge opteyned we wheÌ„ he begate vs a newe wyth the sede of immortalitie y â— is to saye his worde whiche through the holy goste he hath prynted fastened in our hertes That we ther fore may defende susteyne this lyfe we must not seke y â— caducal corriptible meates wherwith the bealy is fed but we must prouide for our soules much better more excellent foode And the whole scripture witnesseth y â— the selfe same wordes wherby the lorde hath begotten vs a new is y â— spiritual bread wherby our soules are susteined fedde the reasone is this by cause in it Christ our onely life is giueÌ„ ministred vnto vs. For when god would that al abundance of lyfe shoulde remayne in Christ to the intent y â— by hym he myght make vs partakars therof he ordayned the worde also wherby Christ all his mercyes myght be ministred vnto vs. Thys sentence therfore is infallibly true that our soules are fed nourished wyth none other foode then Iesu Christ. Wherfore the heauenly father being careful for our educacion gaue vs none other foode yea rather he committed thys vnto vs singularly And for as muche as it is sufficient ynoughe for the recreacion and sustenaunce of our soules he wyllâ—d vs to content oure selues therewith and that our soules shoulde rest tâ—gether therin bycause we maye by no meanes be with out that foode whyche beynge taken awaye none other can be founde Nowe do we perceyue after what sort Christe is y â— onely foode wherwyth our soules be seddâ—â—â—ut bycause he is distributed vnto vs by the worde of y â— lorde as by the instrument appoynted for the same purpose he is named breade and wyne And that whyche is spoken of the worde appertayneth also to the sacrament of the supper wherby the Lorde leadeth vs vnto the partakyng of Christ. For because we be so weake and feble that we can not wyth vnfayned trust of mynde receyue hym when he is offred vnto vs in the bare preachyng of the doctrine the father of mercye wyllyng to accommodate hym selfe vnto our infimitie therin hath ioyned vnto the worde a signe to be sene with the eyes whereby he myght represent vnto vs the very substance of his promesses that al doubt and wauerynge taken awaye we myght be coÌ„fyrmed and strengthened in hym Seynge therfore thys misterye is hyghe and harde to attayne to and that we can not by witte comprehende or by studye vnderstaÌ„de howe the bodye and bloude of Christe maye be
not tyl the houre stryke And at the quere dore besyde the table of the Lorde stande two good sober synginge men whyche commenly a quarter of an houre a fore the sermon beginne a psalme and all the people bothe olde and yonge wyth one voyce do synge wyth them after such a fashioÌ„ that euery note answereth to a syllabe and euery sillabe to one note commenly and no mo so that a man maye wel vnderstand what theâ—synge But fyrst for the moste parte they syng the Pater noster in theyr mother tonge then the Psalmes some tyme mo some tyme fewer accordyng as the tyme requireth but al in ther owne language Now whan the clocke smyteth which is comeÌ„ly .vii. in SoÌ„mer but .viii. in wynter the superattendauÌ„t or chiefe curate commeth in to the pulpyt and fryste of all he wysheth vnto his audience and to hym selfe â–ª grace merye and peace from God the father through his blessed sone Iesus Christe oure sauiour And to the intent that theyr hertes maye be opened to the true vnderstandynge of the gospel which he is aboute to preach vnto them he exhorteth them to call for helpe to the holye Goost So after that the two foresayde men or at the least one of them hath orderly begonne all the thurch folowethe and synge with one voyce vnto the holy Gost this songe Ueni sancte spiritus c. or suche an other lyke it in thyr mother tonge ¶ TheÌ„ the preacher taketh the gospell of that presente sondaye or some other place of the scripture that he is appoynted to declare and expoundethe it clearely by the other manifeste places of the byble noetynge in it suche lessones such consolacions and such ensamples as are for the edyfienge of his audience ¶ Comenlye at the latter ende of the sermon he maketh a prery shorte rehearsal of it by the way of exhortacyon to the people or prayer towarde God And then requireth he them to confesse and knowledge theyr sinnes vnto God wyth him euery man in hys owne conscience and to saye suche or lyke wordes in hys herte as I haue plurallye expressed in the generall confession that I humblye offered to the Kynges mooste honorable counsayll for the edyfyenge Anno. M. D. xxxix Whan the prieste hathe prayed for all estates and made this or suche a lyke confession in their name he prayeth God to be mercifull to them to blesse them to shewe the lyghte of hys countenaunce ouer them and to haue mercye on them ¶ Then gyueth he them thys or soche a lyke absolucion and sayeth TO all them that repent and are sory for theyr synnes detestinge and abhorring theyr olde wycked lyfe Yf they be hongry and thirste for Gods mercye in Christe beleuynge surelye to haue forgyuenesse onelye by hym purposinge to for sake all abhomynacyon of lyuynge and from hense forthe to lyue in the feare of God and vnfaynedly to kepe his commaundementes To all suche by the vertue of Goddes worde and commission of the same I pronounce and warraunt fre remyssion and cleane forgeuenes of all theyr synnes To the other that wyll not repente â–ª but styll harden theyr hertes agaynst Goddes trueth continually abydynge in the blyndnesse of false doctrine fylthynes of wiâ—ked lyuyng hauing no purpose nor mynde to come to râ—pentauÌ„ce To all suche by the vertue of the same worde and commission therof do I pornounce damnacyon and the terrible wrath of god vntyll they amende ¶ So after that he hath wyshed the peace of God vnto hys audyence he commeth downe Then all the congregacyon and church in maner afore sayde do synge the Crede or beleue in theyr owne mother tonge And whan that is done the curate or els his coadiutour standeth vp afore the table of the lorde and requyreth all such as are appoynted then to be partakers therof to be well ware what they do and to make a iuste accompt with them selues after what maner they haue proued and tried theyr owne consciences whether it be done vnfaynedly in an earnest maner whether they be at one with al men and so forth Yf it be so in dede he geueth God thaÌ„kes for it Yf no he praieth theÌ„ right geÌ„tly y t they wyll thinke no shame to abseÌ„t theÌ„ selues froÌ„ this holy supper tyl y e recoÌ„ciliacion be made lest they come to it vnworthely And theÌ„ geueth he theÌ„ this exhortacion or els another such lyke ¶ An Exhortation at the supper of the Lorde DEare frendes we are all baptised into the death of oure Lorde Iesu Christe wherfore after holy Baptysme we muste all the dayes of our lyfe fyght and stryue in continuall battayle warre agaynst synne death and the deuyl so beare about with vs in our bodies the passion and death of our Lorde Iesu and we proue by experience that the enemies whom we haue to do withal are neyther weake nor feable but mighty and valiant to whose power meÌ„ are naturally subdued so y t vpoÌ„ earth there is none so mighty as to resist thys power of darkenesse throughe hys owne strength so feable and weake is all oure abilitie in comparison thereof For the whyche cause God the father through Christ his deare sonne hath ordeined another power and kingdome in the whiche is ryghtuousnes and lyfe and through his death and bloude hath he delyuered vs and brought vs froÌ„ synne to ryghtuousnes from death to lyfe from the deuyll to God hath included the kyngdome of hys grace in the preaching beleuyng and folowing of his worde which beinge begonne in the holy christentie shal go forth vntyll the last daye that we whiche receyue beleue and do after the same worde by the merites of Christe our reconciler and Sauiour shoulde be and continew for euer his deare chyldreÌ„ heyres of the kingdom of grace that is to say of euerlasting saluacioÌ„ for as much as we through such faith do eate coÌ„tinually his flesh drinke his bloud that is to saye abyde in hym and he in vs. ¶ To the intent now that this so great goodnesse declared by the worde of God myghte dayly amonge vs be practised distributed and exhibited therfore hath the gracious and merciful Lorde Iesus Christ instituted and ordeined a remembraunce of thys his wonderfull worke and coÌ„maunded that we at his supper in the Sacrament shoulde eate his very body and drynke his very bloude Wherby the hertes of al suche are faythful beleuers and feare God myghte be assured of thys same grace of God and euerlastyng saluacion And also that in the holy coÌ„gregacion and churche his glorious remembraunce myghte 〈◊〉 kepte that is to say to giue him thaÌ„kes praiâ—e to sing â—peake preache reade therof to exhorte coÌ„forte one another among them selues And finally wyth all faythfulnesse one to shewe towarde another suche loue and fauour as we oure selues haue receiued of our deare lorde Iesus Christ. ¶ And for as muche as we nowe are hapened in these later dayes in the whyche
Lorde vncorrupted Fyrst therfore whaÌ„ the lorde gaue the supper vnto vs to the intent it shoulde be distributed among vs that it might represeÌ„t vnto vs the coÌ„munion which we haue in his bodye and also that we myght be partakers of that sacrifice whyche he offered vnto his father to purge oure sinnes men haue on the contrarie by theyr owne wyttes commented that it is a sacrifyce wherby we obtayne of god remission of sinnes Whyche thynge is detestable sacrâ—lege and not to bee suffered by any meanes For vnlesse we acknoledge and beleue stedfastlye that the death of the lorde Iesu Christe is the onely sacrifice wherby he reconciled vs to god the father puttynge away al the sinnes wherof we were giltye in hys iudgement we ouerthrowe and distroye hys force and efficacie Unlesse we grauÌ„t that Christe is the onely pryest by whose inteâ—cession we are comen agayne into fauour with his fathâ—r we robbe hym of hys honoure and do him great iniurie Seing therfore that that opinion whiche fayneth that the supper of the lorde is a sacrifice wherby we gette obtaynâ— remission of synnes fyghteth agaynste the same it muste be taken awaye condemned as diuyllyshe That it repugneth is most certaine For how caÌ„ these thynges agree That Christ in dyinge offered sacrifice to y â— father wherby once for all he optayned pardon and remission of all oure sinnes that we muste sacrifyce agayne daylye that we may obtayne that thing whyche is to be sowght in hys onely death Thys erroure was not at the higheste incontinent vpon the begynnyng but increasynge by lytle and lytle it was at length brought to this point It is manifest y â— the fathers of olde time called the supper a sacrifice But they showe a reason why because the death of Christ is represented there in Theyr saying therfore is to this purpose that because the supper is the memorie of that onlye sacrifice wherin we ought vtterlye to content oure selues therfore is that name attributed Neyther can I blame the custome of the olde congregacion because they did in theyr gesture riete figurate a certaine ymage of a sacrifice w t the same cerimonies in maner that were in vse vnder y â— olde law this one thynge excepted y â— in steade of a â—east they vsed bread for theyr sacrâ—fice Whyche thinge for that it pricketh to nere the Iewyshe marke and is not agreable to the institution of the Lorde I do not alowe it For in the olde testament the tyme of figures the lorde instituted such ceremonies to be obserued vntyll that sacrifyce were celebrated in the fleshe of his moste deare beloued sonne whyche was the truth of them all Seynge therfore all thys is finished there remayneth no more but that we vse the communion therof It is therfore superfluous to declare that thynge wyth figures Therfore by the instruction of Christ we are not commauÌ„ded to offer or sacrifyce but to take and eate the thinge that is al ready offered and sacrificed And although the auÌ„cientes dyd somwhat offende in that obseruation yet was not the impietie so great as that which dyd afterward crepe in For the thynge that was proper and peculiar to the death of Christe was vtterlye transposed to the masse that it myght satisfye to god for our offences that we myght be reconcyled by it Besydes these thynges that office whyche was Christes was attributed vnto them which called them selues priestes that they myghte sacrifyce vnto god and that they myght praye before hym wyth theyr sacrifices to optayne pardone and remission of oure sinnes I wyl not disseÌ„ble in these solucioÌ„s which the enemyes of y â— truth do brynge in this matter That the masse is no newe sacrifyce but the applicacyon of that onelye sacrifyce wherof I haue spoken Althoughe they go aboute to couer theyr abhominacion wyth some maner colour Yet doth it manifestlye apeare to be a mere cauillacion For it is not onely sayd that the sacrifice of Christe is but one but also that it oughte not to be iterate sâ—ynge that the force and efficacie therof is perpetual It is not sayd that Christe was ones offered vp to the father that other shoulde afterwarde vâ—e the same oblacion that they myght applye vnto vs the force of his intercessyon but that he is entred into the sanctuarye of heauen and that he apperethe there to the intente he may make the father mercyfull vnto vs throughe hys intercession As concernynge the applycacyon of the merites of his death that we may feele the fruite therof that is done not after suche sort as they of the popyshe churche thynke it to be done but when we receyue the tydynges of the Gospell euen such as the ministers whom God hath ordeyned as embasatours dooe in theyr preachynge proteste yea such as he hath sealed wyth sacramentes as wyth seales All aswel teachers as pastours haue alowed this opinion of the commone people wherin they supposed that maÌ„ to deserue mercye and iustifcacion euen for the workes sake which woulde heare or bye a masse But I saye that yf we wyll take any profyte of the supper we muste bring thether nothing of our owne to the intent to deserue the thing that we loke for but that we muste onelye receyue wyth fayth the mercye that is in it offered vnto vs. And yet doth not that mercye remayne in the sacrameÌ„t but as it commeth froÌ„ the crosse of Christ euen so it sendeth vs back agayne to the same Nothyng therfore is so contrary to the true vnderstanding of the supper as to make therof a sacrifice For it wyll not fuffer vs to acknowledge the deathe of Christe to be the onely sacrifice whiche shall continewe for euer These thynges well vnderstande it shall be euident that al those masses wherin is no suche communion of the supper as the Lorde instituted are nought else but verie abominacyon For the Lorde dyd not ordayne that the prist only should seuerally satisfie him selfe after he had fynished his sacrifice but his wyl was y â— this sacrameÌ„t shoulde be distributed in an open asseÌ„ble like vnto the first supper which he celebrated with his apostles But after y â— this detestable opinion was inuented this vnhappie custome proceded out of it as out of an hell mouthe wherin the people contenting them selues with being present at the action as though they should therby optayne some great merite do in the meane time abstaine from the coÌ„munion because the prest bosteth that he offereth sacrifice for all and chieflie for them that be present I let passe the disceytes and illucions wherin â–ª is so moche vnseamelynesse that they are not to be spoken of as to attribute to eueri little saynt his appropriate masse and to transferre vnto â—atte and wyll as we saye in the French prouerbe the thynge that is spoken of the supper of the lord Also to make marchauÌ„dise therof With the other puddell of