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
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
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
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
A FAYTHFVLL and moost Godlye treatyse concernyng the most sacred Sacrament of the blessed body and bloude of our sauioure Chryst coÌ„piled by Ihon Caluyne a man of no lesse lernyng and lytterature then Godly studye and example of liuyng And translated into Latin by Lacius a man of lyke excellencie And nowe last of all translated into Englyshe by a faythfull brother no lesse desirous to profyt the weake brotheres then to exercise the talent of the Lorde to his honoure and glorye In declaration whereof he hath set before this lytle booke an Epistle to the reader much more effectuous then in the fyrst edicion ☞ Whereunto the order that the Churche and congregation of Christ in Denmarke doth vse at the receyuyng of Baptisme the Supper of y e Lorde and Wedlocke is added Myles Couerdale Luke .xix. Chapter ¶ Be doyng tyll I come ¶ To all them that professe the christian name the translatour wysheth mercy from God the father through our onelye aduocate mediatour Iesu Christe whose spirite the gyuer of all godnesse leade you in to all gostlye knowledge Amen * AS the authoure of thys lytle boke moued wyth the desyre to profyte as wel the rude and vnlearned as the lettered and professers of knowlege wrote it in his vulgare tongue euen so I moste dearelye beloued bretherne moued also wyth the desyre to brofyte my naturall countremen so much as shal lye in my litle power haue thought it my bounden deuty to employe my diligence to the translatyng therof And bycause it hath pleased the lorde to giue me more knowledge in the latyne tongue then in the frence wherin thys boke was fyrste wrytten I haue translated it after the Latine copy putting the faythful reader out of doubt that I haue not in any poynte gone from the true meanynge of the authoure but haue thorowly obserued the phrases of both tongues auoydynge in all that I myght the darke maner of translatynge after the latine phrases to the intente the Englyshe reader myghte haue the full vnderstandynge hereof wythout anye knowledge of the latyne tongue And that the Godly myndes of the studiouse readers may be the more steated to reade the matter wyth indifferent iudgement I shal without dissimulacion assure them that herein is no matter of contencion at all But cheritably wythout any worde of reproche as well the ryght vse of the Sacrament of the body and bloude of Christ as the abuses and errours concernynge the same are sette forth so playnelye that no man vnlesse he wyl wyllingly shutte vp the eyes of his coÌ„science agaynst the manifest trouth can reade the boke thorowlye but he shall easelye perceyue what greate abuses haue these syxe hundreth yeares ben and are at thys presente daye mayntened and defended as concernynge the ministracion therof Fyrste for that the popyshe churche haue and do abuse it in offeryng it vp as an healthfull sacrifyce for the redemption of the soules of the congregatioÌ„ for in theyr Cannon why the they cal the secretes of the masse are these wordes Pro redemptione animarum ecclecietue That is to saye for the redemption of the soules of thy churche where they holde opinion and teach that by offerynge vp thys sacrifice as they cal it they applye to or make partakers of the passion of Christe all them that here or hyre suche masses as they haue inuented dashed full of whysperynges douckynges and crossynges besydes the demure countenauÌ„ce in theyr tourne and halfe tourne I wyl speake no more as concerninge theyr fonde inuencions aboute the ministration of this most sacred Sacrament Lest I should therby be an offence or stomblynge stocke to the weake brothers whose consciences are not yet fullye satisfyed as concernynge the true beleue of thys holy mistery I meane leste I shoulde gyue theÌ„ occasion to do as certeyne fonde talkers haue of late dayes done and at thys presente daye do inuent and applye to thys mooste holy Sacramente names of dispitie and reproche as to cal it Iake in the boxe rounde Roben and suche other not onely fonde but also blas phemouse names not onely voyed of al edificacioÌ„ whiche ought to be the ende of al our doinges and sayinges but very sclauÌ„derouse also For thoughe the thynge beynge so tourned frome the ryght vse as it is be abhominable so that it is lâ—afull for vs to speake vnreuerentlye of it in the abuse yet is it not mete for them that professe charitie nothinge to refrayne for conscience sake The coÌ„science I say of the weake brothers not yet stronge in the trueth and so muche the more for that many Godly mynded persones whiche by the persuasions of certeyne discrete and modeste brothers haue ben made of Romyshe Idolaters and diligent studentes of duncicall dregges disciples of greate hope in the sincere and trewe euangelyke doctrine haue by the hearynge of these names of reproch and dispitte taken occasion to thynke that the knowledge which those men dyd professe whiche woulde be so outragiouse as to mocke and iest at the remembraunce of our redempcion coulde not procede of the spirite of God And haue throughe thys persuasion retourned to theyr olde leuen agayne thynkyng them to be the trew teachers of gods doctrine whiche offende in the contrarye makinge it so diuine a thynge that it shoulde be of no lesse importauÌ„ce then the whole Trinitie the father the soÌ„ne and holy gost for so they affirme sayinge that for as muche as it is the bodye of Christe and that Christ is in al places at ones with his father and his father wyth hym and the holy goste it muste neades folowe that in it is the whole trinitie the father the sonne and the holy goste For these are not nor can not be seperated I wyll saye for these men that they haue the zeale of god but it is not accordinge to knowledge For as the Iewes were from tyme to tyme taught and beleued that God dwelled in the temple that Solomon buylded coulde not abyde to heare that God shoulde not dwell in a temple made wyth mannes hande nothynge consyderyng that he is immensus and can not be conteyned for heauen is his seate and the earth his fote stole euen so these men through a fonde persuasion of the essenciall presence of Christe in the Sacramente can not abyde to heare that the whole trinitie shoulde not be really conteyned vnder a piece of breade yea vnder euery litle crombe therof I speke not thys as one puttinge no difference betwene that sacramentall breade and oure comon breade but that I maye therby declare and open the great blyndnesse of them that knowyng and confessyng the immensurable nature of God would haue hym reallye and naturallye conteyned in so small a thynge Heauen is my feate sayth he and the earth is my fote stole and yet wyll they trusse hym so shorte that they wyll brynge hym into alytle pire wherin a man can not tourne his fyste He fylleth all places and is conteyned in no place
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
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
communicate vnto vs and that we be so rude and ignoraunt that we vnderstande not euen the verye leaste of the diuine matters it was neadefull to declare and open thys misterye after suche sorte as the abilitie of oure wytte myght awaye wyth all And for that cause dyd the Lorde institute the supper â–ª that he myght print in our consciences those promesses wherwyth he hath in the gospell promysed to make vs partakers of hys bodye and bloude and that he myght establysh vs in thys perswasion our spiritual lyfe to be remaynynge in hym that we receyuyng so noble a pledge maye conceyue a sure hope of saluation Forthermore that we should be exercised in acknowledgynge his great goodnes towardes vs in celebratyng and settyng forth of the same wyth all laâ—de and prayse Thyrdly that we should be prouoked to imbrace holynesse and innoncencie for as much as we acknowledge oure selues to be the members of Christe and that aboue all other we set forth and maynteyne frendshyp and brotherly concorde wherof we haue an especial coÌ„maundement When we haue wel and diligently marked these thre causes to whyche no doubte the Lorde had respecte when he instituted the supper an entrye shall be opened vnto vs that we maye the better vnderstande what fruyte we receyue therby and by what meane we maye vse it a ryght We muste therfore nowe come vnto the seconde parte that we maye declare what holsome fruyte the supper of the Lorde bryngeth vnto vs so we wyl vnderstande and gather the same And that shall we know wheÌ„ we wyll digentlye perpende oure owne greate lacke which if succurreth No remedy we must neades be vehementlye troubled and vexed in mynde so often as we consyder what we are our selues and when we examyne al that is in vs. For there is not one of vs that can fynde so muche as one lytle crombe of iustice in hym selfe but contrarye wyse we are defyled wyth so many vices and wycked dedes stouffed full of so greate a multitude of synnes that there neadeth none other accuser then our owne conscience nother neadeth it to seke for any other iudge to gyue sentence agaynste vs. Wherof it foloweth that the yre of God is styred agaynste vs and that none of vs can be able to escape the iudgement of eternall death And vnlesse we wyll be verye dreamars and blockeheades no remedy we shal through this horrible cogitacion be veâ—ed and troubled as it were wyth a continuall hel fyre For we can not remember the iudgmente of God but incoÌ„tinent oure owne damnation is before oure else We are therfore al redy swalowed vp by the deuouring sincke of death were it not that almightie God delyuereth vs. And what hope of resurrection may we haue wheÌ„ we coÌ„syder oure owne fleshe so rotton and full of all corruption And therfore whether we consyder body or soule nothynge can be more miserable then we are so longe as we shall consyder but oure selues onely and whylse we perceyue so great miseries no remedye we must neades be miserably tormeÌ„ted and affected with extreme heauynesse That the heauenly father therfore myght succure thys oure calamitie he gaue vnto vs the supper as a glasse wherin we myght beholde Christe crucifyed and raysed agayne Crucified that our sinnes might be forgynen Raysed agayne that we delyuered from corruption and deathe myghte be restored to the heauenly immortalitie Thys singular consolacion take we of the lordes supper that it directeth and leadeth vs vnto the crosse and resurrection of Christe that we maye knowe for certentye that we although we be wycked and vncleane be acknowledged and receyued of the lorde yea and taken for iust and that by hym we are restored to lyfe notwithstandynge that we be hedged in W tin al kindnes of death and that we be replenished wyth all kynde of felicitye notwythstandyng that we be miserable and ful of calamitie Or to make the thyng more playne When there is no goodnesse at all remaynyng in vs neyther any one thynge of those thynges whiche shoulde helpe to the opâ—aynynge of saluacion the supper doth abundauntly wytnesse vnto vs that we haue â—ptayned all thinges profitable and holsome in that we be partakers of the death and passion of Chist Wherfore we maye affirme that whiles the lorde admitteth vs in to the felowshyppe of the goodes and richesses of Christe he openeâ—h the treasorye of hys mercyes Let vs remember therefore that in the supper is geuen vnto vs as it were a glasse wherin we may beholde Christe crucifyed to delyuer vs from death and dampnacion and reysed vp agayne to iustifye vs and gyue vs lyfe euerlastyng And all be it that the same merâ—cye is geuen vnto vs in the Gospel yet for that in the supper we haue more certentie and fuller fruiâ—yon we can do no lesse but acknowledge that we receyue thys profyte therof But for bycause the merytes of Christe appertayne nothynge vnto vs vnlesse he him selfe be ouâ—â—s before it is mooste expedyente that in the Supper he be geuen vnto vs that those thynges whereof we haue spoken may in verye dede be perfourmed in vs. And therfore haue I vsed to saye That Christe is the mattire and substaunce of the Sacramentes and that the mercies and benefytes which we gette by him are the efficacie and strength therof To coÌ„clude the hole strength and energye of the supper consisteth in this thinge to confirme the reconciliacion wyth God made by the death and passion of Christe To certifye vs that our soules be washed in his bloude 〈◊〉 that we be made iust throughe his obedience And â—o conclude To prynt surely in our myndes that hope of saluacion which we haue in all those thynges that he hath done for vs. Upon this must we necessarilye conclude that there is a substance annexed vnto this vertue otherwyse shoulde we haue no stydfastnesse or certentie therin we must therfore conclude that in the supper are geueÌ„ vnto vs two thynges that is to saye Christ as fountayne origyn and mattier of all good thynges and the fruite and efficacie of his death and passion whiche thynge euen the verie wordes y â— be spokeÌ„ in the supper do a bundauÌ„tly declare For when he bedde vs eate his body drynke his bloude he addeth that his body was geueÌ„ for vs and his bloude shedde for the remission of oure synnes wherin he doth fyrste declare that his bodye and bloud are not simply with out any other consideracion communicate vnto vs but that we must also coÌ„sider the fruite that coÌ„meth vnto vs by his death and passion In fine Howe maye we be able to come to the fruâ—cion of so excedynge good thynges onlesse we be partakers of the bodye and bloude of him that hath produced these thynges and gyuen them vnto vs. Nowe entre we into that question whiche hath bene so greatly tossed both in tyme paste and in these oure dayes also howe those wordes
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
ought to admonishe vs to come to the supper as to the chyefe remedye that they myght bee amended and corrected So that we come not voyde of all faythe and repentance Wherof the fyrst is hyd in y e mind and therfore our conscience must beare vs witnesse before God The later is declared in action and worke and therfore it is requisyte y â— it appeare in our lyfe As concernynge the tyme of celebratynge the supper it may not bee apoynted and prescribed vnto all men For there is no man but he shall sometyme haue suche pryuate impedymentâ—s as maye excuse a man thoughe he abstayne Besydes that wee haue no precepte wherby all men be compelled to vse it so ofte as it maye be offered vnâ—o them but yet yf we haue respecte vnto the ende where vnto the Lorde leadeth vs we shall knowe that the vse therof oughte to be muche more common thn it is commonlye amonge many men For loke how moch more we be â—â—pressed w t weakenes so moch the more often ought wee to be exercy sed in it because it maye and ought to bee profytable vnto vs both for the confirmacyon of our fayth and also for the settynge for warde of the holynesse of lyfe Wherfore in all congrâ—gacyoÌ„s wel ordered ought to be such custoÌ„ that the supper be celebrate so ofte as maye be and so much as y â— people shalbe able to receyue And euerye priuate persone ought so much as in hym lyeth to be ready to receyue it so often as it shall be celebrate in a common assemble vnlesse he be by verye vrgent causes constrayned to absteyne For all be it that the tyme is not assigned nor the daye expressed by any precepte or coÌ„maundement yet ought this thinge to suffice that wee knowe it to be the Lordes wyl we should vse this SacrameÌ„t of y â— times Otherwyse we knowe not the profite that cometh vnto vs therby The excuses that some men lay are voyed and vayne Some say they are not worthye and by that pretexte they absteyne all the yere Other do not onelye consyder howe vnworthy they be But they do also laye for them that they can not communicate wyth suche as they see come thyther vnprepared Also other suppose that the ofte vse of it is superfluous neyther do they thynke that it ought to be so often iterated and repeted after that we haue once receyued Christe I aske of those fyrste whyche laye for them selues theyr owne vnworthynesse howe theyr conscience can susteyne so greate miserye more then an yere dare not call vpoÌ„ the lorde accordyngly For they wyl graunt it to be a poynte of rashnesse to call vpon god as a father vnlesse wee be the membres of Christ. Whyche thynge can not be done vnlesse the substaunce and veritie of the supper be fulfylled in vs. And yf wee haue the veritie it self â–ª we are wyth muche better reason mete to receyue the signe Wherby we perteyue that they whyche woulde exempte them selues from the supper as vnworthye do robbe them selues of that great commoditie of inuocatyng and prayinge to god But I woulde not coÌ„pell them whose consciences be troubled and feared by anye religion to the intente they shoulde intermingle them selues rashlye But rather I counsayle them to tarye for a season vntyll the lorde shal voultsafe to delyuer them from that anxietie In lyke maner yf there be anye other cause I do not deny but it is lawfull to deferre I do onelye purpose to declare that no man ought to continewe longe in thys thynge that he maye absteyne for vnworthynesse For so is the congregacion robbed of the communion wherin all oure health consisteth Let hym rather indeuoure to fyghte agaynste all the impedimentes wyche the deuyl casteth agaynste hym leste he be excluded froÌ„ so greate a good thynge and consequently robbed of all the benefytes to gyther The other mens reasone is more aparaunt bycause they vse this reasone That is to say yf it be not leaful to eate commune bread with them that name them selues brethrens and dooe yet neuerthelesse â–ª lyue fylthyly and lycen cioussye moche lesse that breade whych is consecrated for this intent that it maye represent and geue vnto vs the bodye of the Lorde But it is no harde thynge to make answere to these also that it perteyneth not to euery priuate person to iudge and decerne who ought to be admitâ—ed and who to bee depelled but to the whole congregacion other else the shepe heâ—de and elders whose helpe he oughte to vse in the orderyng and gouernyng of the congregacion For sayncte Paule coÌ„maundeth vs not to examyne other but oure selues It is our dutie to admonish them that lyue viciouslye and if they wyll not here vs to make relacion to the shepeherde that he maye finishe the matter by the authoritie of y â— congregacioÌ„ But we maye not so wythdrawe oure selues frome the coÌ„panie and assemble of the wycked that we forsake the communion of the congregacion Bysydes these thynges it shall ofte tymes chaunce that the crimes be not so magnifest that it maye beleaful to procede to excoÌ„municacion For although the shepeherde shal in his mynde iudge any man to be vnworthy yet may he not pronounce him to be such a one or prohibite hym the supper vnlesse he haue coÌ„uicted hym by the iugemente of the congregacion whyche thynge whan it chaunceth there remayneth none other remedie but that we desyre god that he wyll delyuer his church from al offences in this meane tyme whylse we loke for the daye of indgement wherin the chaffe shall be seuered from the good grayne The thyrde haue no kynde at all of the lyklinesse of the truthe For this spirituall bread is not gyuen vnto vs to the inteÌ„t we should be glutted incontinent but rather that tastyng the swetnesse therof we shoulde hunger the more after it and vse it as often as it shoulde be profered vnto vs. This is the thing that I haue expouÌ„ded before that Iesus Christ is neuer so communicate vnto vs so longe as we be in thys mortall lyffe that oure soules maye be saciate with hym but that he maye be an acustomed nouryshement vnto them To come to the fourth parte Whan the deuyll perceyued that the lorde lefte to the congregacion nothyng more profitable than thys sacrameÌ„t he dyd after his accustomed maner employe hym selfe euen incontineâ—t vpon the fyrst institucion to coÌ„taminate it with diuers errours and supersticions to y â— inteÌ„t he might corrupte and distroy the fruite therof neither dide he sease to labour hys purpos vntyll he had put away the institucion of the lorde and tourned it into a lye and vanite It pertaineth not to my purpose to assygne in what tyme euery disceyte and erroure had hys begynnyyg It shall be sufficient for me articularly to note the erroures y â— the deuyl hath inuented which we muste beware of yf we wyll haue the supper of the
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
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
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