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
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
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
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
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
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
I sayd afore that ye wyl hold your hand styl on the plough that ye wyll walke honestly now whyle the mercy of God lendeth you day light Ye know that our Lord sayd The night shal come in the whych no man shalbe able to worke Ye se howe oure aduersarye the deuel goeth aboute lyke a roaryng Lyon sekyng whom he may deuoure Ye se what a noÌ„bre of great men on the one syde haue gyrded theyr swâ—rdes aboute them and stande euen in complete harnesse to fyght agaynst the manifest worde of God Yea what swering what blasphemyng of gods name what pryde what excesse what fylthynes of bodye and ydylnesse is vsed practised daylye maynteined in theyr houses Ye se howe they can not abide the hearing of gods worde but blast and blowe agaynste it persecute it as much as in them lyeth On the other side ye se what a noÌ„bre of hypocrites Antichristes false prophetes and flatterrynge chaplens are not onely aboute greate men but euery where in maner roare and crye and stampe agaynst our Lordes doctrine kepe the peoble stil in blynesse and fedde them wyth draffe dregges in stead of Gods word Thyrdly ye se what a nomber here be in the worlde whyche pretendynge to loue Gods worde by theyr outwarde hearyng readyng and talkynge of it lyue cleane contrary agaynste it brynge not forth the worthye frutes of repentaunce are as greate sweaâ—ers as fylthy as ydle as couetous as disceatfull in bargaining as vnapt to al good workes as they were afore they knew the trueth And by this meanes is it come to passe y â— thorow such vnchristeÌ„ lyuing the good word of god is more supprest theÌ„ other thorow y â— crueltye of tyrauÌ„tes or flattering lyes of hipocrites All whiche thresortes of enemâ—es bicause they are not of vs but w tout therfore wyll I haue the lesse to do w t the. But of you dearely beloued I wyll be bolde to exhorte you for the teÌ„der mercy of god y â— in coÌ„sideraâ—ion of the premesses ye wyl walke godly worthely in this wicked worlde coÌ„tinuing as I truste ye do in stead fastnes of the christeÌ„ fayth in ferueÌ„tnes of loue towarde god toward your very enemies for his sake in lokyng assuredly for his promises beyng pacient ioyful in trouble earnest in prayer at al times ready into true obedieÌ„ce to kepe al good ordre to be eâ—ercised in al good workes euerye maÌ„ according to the state y â— god hath called him vnto As many of you as are called to office comoÌ„ auâ—horitie to beare rule or to giue iudgemeÌ„t in causes of the comoÌ„ wealth be diligent in your office Romit xii punish the euyl maynteyne the good .i. Pet .ii. Roma .xiii. Actepte no persone in iudgâ—ment alowe no false accusaâ—n shedde no innocent bloude Exod .xxiii. and heare the small as wel as the great Dâ—utrâ— .i. ¶ As manye of you as are called to the office of preaching folow the apostles couÌ„sayle take hede vnto your selues to all the fâ—ocke in the which the holy goste hath appointed you to be ouersears to feade the coÌ„gregacion of god c. Act .xx. Fead Christes flocke which is amonge you and take the ouersyghte of them not as though ye were coÌ„pelled but willyngly not for the desyre of fylthy lucre but of a god mynde not as Lordes ouer the paryshes but to be an ensample vnto the flocke .i. Pâ—tri V. To caste alway vngodly olde wyuysh fables to be vnto them y â— beleue an ensaÌ„ple in theyr worde in coÌ„uersacioÌ„ in loue in spirite in fayth in purenesse To gyue atteÌ„dauÌ„ce vnto readynge to exhortacion to doctrine .i. Timo .iiii. Studye to shew your selues to god laudable workemen which neade not to be ashamed .ii. Timo .ii. All other estates amonge you I hertely exhort require euery one to do theyr duty As subiectes to be obedieÌ„t true to theyr princes and higher powers Ro .xiii. i Pet .ii. Tit .iii. Men to loue theyr wiues hertely as they are taught .i. Pet. iii. i. Thessal .iiii. Ephe .v. wyues so to behaue theÌ„ selues as it becoÌ„meth womeÌ„ that professe godlynes thorow good workes .i. Tim .ii. that theyr chaist coÌ„uersacioÌ„ may wynne the wicked i. Pet. iii Men to deale gently wyth theyr seruauntes Ephe .vi. Colo .iii. to brynge vp theyr childreÌ„ in the nurtoure doctrine of the Lorde Ephe .vi. Deut .iiii. SeruauÌ„tes to be faithful true obedieÌ„â— to theyr maisters Ephe .vi. Col .iii. i. Pet .ii. that they may do worshyppe to the worde of God in all thinges .i. Tim .vi. Tit .ii. ¶ And yf we thus behaue oure selues euerye one in his calling theÌ„ shal it come to passe that eueÌ„ they which now blaspheme vs as euyl doers shal at last be ashamed of theyr parte coÌ„uert from theyr owne euyl wayes to the true fayth lyuing which is taught in the word of god To whoÌ„ for his infinite grace and gyftes therof be honour prayse nowe euer Amen FINIS Set forth by Myles Couerdale Non possums que audiuimus et vidimuâ— non loqui Actâ— .iii â–ª Act. vii S. August Note Act. xxi Noâ— i. Corhin xi i. Corhin xiâ— Thesalo v. Note the subtyltie of the deuyll Not y â— visible signes but y â— thynges signâ—â—d Our infirmitie was cause of y â— sacrameÌ„t Note 〈◊〉 what ende the supper was instituted The vse of y â— Sacrament Of our selfe we haue none other thynge but sinne Folowe thys guyde The carnall ate can not see these thynges in this glasse Not y â— naturall substancd as â—â—â—pysters do faâ—â—e As we receiue hym so ys he geueÌ„ vnto vs. y â— is spiritually The mouthe of the soule y â— receiueth this fode is fayth The substaÌ„ce of a sacrameÌ„t is y â— free mercie therâ—n pâ—â—mised It is fayth y â— mouth of the soule that receyueth this body bloud Only the faitheful receiue this substaÌ„ce Use this commoditie God worketh by his sacramentes as the GeometriciaÌ„ doth by his deâ—oâ—stracion Note what it is to receyue a Sacrament vnworthyly These loode the consciences of men He y â— trusteth not in Christ only hath no parte w t him 〈…〉 The imaâ—e of repentaunce Discorde destroyethe that concorde hath buylded Beleue dispeare nâ—t A necessarie prayer So the Diuel would haue it This hypocriis daughter â—o câ—re shryfte None hath made of medicine but the sicke Once in ayeâ—e is to litâ—e of conscience These be the suggestioÌ„s of the deuill Christ is 〈…〉 health we may not do iuel for a good intent A good thyng can not be to often vsed Sathans olde practiese Euerye pope put to his porâ—ion Then is the masse the popes sacrifice The Diuels solusion The heareing of the gospell applieth Christes merites vnto vs. Measure al y â— is spoken of y â— sacrament by this sentence Herin resteth y â— whole mattier Let ne what these wordes this is my body do signifi Oxforde and Cambridg be not all voyde of thes doctoures Marâ—ians hereâ—â—ie Breade and wyne are corruptible Understande this coÌ„iunction aright Yea and that is half marde in y e dressinge The pope seeeth y t Christe â–ª sawe not TheÌ„ he spake not to oure pristes And yet must all â—e holie Then is it y â— doctrine that nourisheth The true definicion of the masse Honest ceremonies ar not to be despised TheÌ„ ar masse pense loste Lerne to seke Christe Yet by thys was y â— trueth tried out The apostles varyed in some thinges To honoure a creature as God is idolatry Learne here the truth This veritie is the â—remercie promised therin Hys wyll bee doene