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 [Page] 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 cōscience 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 congregatiō, 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 counte­naūce 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 thē occasion to do, as certeyne fonde talkers haue [Page] 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 edificaciō (whiche ought to be the ende of al our doinges and sayinges) but very sclaūderouse also. For thoughe the thynge beynge so tourned frome the ryght vse as it is, be abhominable, so that it is l [...]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 cōscience 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 importaūce then the whole Trinitie, the father the sōne 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 [Page] 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, Act. vii. 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, 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 [Page] him but also eate him vp euerye morsell I woulde the men woulde delygentlye peruse the wordes of saynt Augustine in theyr legēde on Corpus Christi daye, whiche are these ta­ken out of the. xxvi. treatyse vpon Iohan. S. August. 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 ^• 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, Note. 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 ^e ­arte [Page] 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 presēce 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 supersticious [...] perswacyous of olde v [...]ages, geueynge hym selfe wholy to y ^• 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 ^• same spirite, shal in this case wryte y ^• 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 declar [...] vnto the hearers, by wordes, the th [...]nge that we woulde they shoulde know. By signes we teache when we do some thynge whethy the beholders may gather our meaynyng: [...] quiniꝰ superbꝰ dyd when he strake of the top­pes [Page] 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. Act. xxi. 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 frō aboute hym and [...]yed hys feete with all sayinge: the man whose gyrdle this is, shal be thus boūden 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 ^• name of his father, desyring him toac cōply she inuisibly in all hys faythfull dearlyn­ges, the thynge whych he intēded to declare vnto them by y ^• vysible signe. Thē sayd he to his apostles, take ye, eat ye, this is my body, which shalbe delyvered for you. Not meanynge that he had chaūged the nature of bread into the nature of fleshe, makynge the bread that he helde [Page] 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. No [...]. I became man for none other purpose, but y ^• my bodye shoulde be torne & rent for to satifye for youre synnes, y ^• 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 ^• 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 ^• cuppe saying, take ye, & drynke ye all of this, this is the cuppe of y ^• new testament in my bloude, whych shalbe shed for you and many into remissiō of sinnes. Do this so ofte as you dryncke in my remembraunce, An other signe to declare thys misterye by.

Thys cuppe of wyne is but one body, and yet is it made of many grapes, and so are you but one bodye althoughe you be manye, so longe as you be ioyned together by fayth. It comforteth the herte and the lyuely spirites of the bo­dye, and so doth my bloude shed on the crosse [Page] 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 delyueraūce 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 deliueraūce 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 Adā, made bonde mē 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 cōmunyon we haue in hym of all that e­uer he deserued for vs. And then he cōmaūded 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, i. Corhin. xi. so often as you eate thys breade and drynke this cup, you shal declare the death of the lorde [Page] 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 sacramēt. Forsoth to kepe in remēbrāce hys mooste dolorouse death & preciouse bloude moste plēteously shed vpō the crosse. And who so euer eateth & drinketh it vnworthly (that is to saye for any other purpose thē for the same it was ordeined for) the same eateth & drinketh hys owne dāpnation. I thynke not contrarie but y ^• moste men wyl thynke this a straūge 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. [Page] As he shoulde haue sayed esteamyng it no­thing better then the cōmune 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 mā to be vsed. So that to re­ceyue the Sacramēt vnworthely, is to receyue it otherwyse or for an other purpose then it oughte to be receyned for, y ^• is after any other forme or for any other purpose then y ^• wordes of y ^• first institutiō do declare. For whē y ^e vse of good thinges is altred frō y ^• purpose & ende they were fyrste ordeyned for: then are they vnworthely handled. Al they therfore whyche do priuately receyue the Sacramēt, 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 cōdition, or after any other forme, or for any other purpose thē 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 cōmunion 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 [Page] 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 ou [...]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 al [...]o for that it pulleth the beleauers theron, from the true adoracion of God the father, and ma­keth them to ho [...]our for the inuisible, immēse, 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 re­cey [...] 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 ^• sou­les in y ^• bytter paynes of purgatory. We must beleue that oure beynge presente at this theyre sacrifice (as they cal it) shal geue vs good spead in all oure affayres, be they neuer so deuely she. We must beleue that a priest, (beynge neu [...] so vngodly in hys lyuinge, neuer so much subiect vnto synne, neuer so much the deuels member) is the ministre of God, and that hys prayer & [Page] sacrifice in the masse is acceptable to God. In fine, we must beleue that theire masses be of strēgth to purchayse the assistence of god in all dayngers, and a present remedy against plage, penurye, and all diseases both of man & beast, agaynst warres, robberyes and all incursions of enemies both bodely and gostely. How can these assertions stande wyth the cōmunion of Christes body and bloude? dyd Christe shewe the bread to his apostles and then eate it hym selfe to certifye their consciences therby? Dyd he byd any one of them, take bread and wyne & shew them to the residewe of the faythfull so ofte as they woulde cōmunicate hys body and bloud: and then eate and dryncke all hym selfe in stiede of all the faythfull that shoulde be present? I thynke no man is so muche wythoute shame ones to thynke it. But I knowe y ^• [...] of theyr erroure. They say that as Christ was the hygh priest or bysshop, to ministre vnto his apostles the communion of his body & bloude, whych he dyd in dead offer on the crosse to his father: so dyd he ordayne hys apostles and in them all that shoulde succede them: priestes to offer vp the selfe same (saye they) to applie the sacrifice done by Chryste wyth the merites of the same, to thē that are present ther at, or that shall by any meanes haue it done for them. Oh blynde bussardes. Where are youre spirituall eyes become? Dyd Christe (beynge the hyght priest) distribute the bread to his apostles, to y ^• intent that they, & all other theyr successoures [...] should shew the bread and wyne to the people, and thē eate and drynke all them selues? A mā that hathe so moche gostely knowledge as the grayne of a mustarde seed, woulde not faile to saye that Christ ment rather that the Apostles and priestes shoulde distribute the breade and [Page] wyne amonge the faythfull people, wyssynge them to certifye them selues thereby that they are partakers of the body and bloud of Christ. For what sayth the text? So ofte as you shall do thys: ye shall do it in the remembraunce of me. But what was it that they shoulde do in the remembraunce of hym? For soeth diuide bread and wyne amongeste them. The priuate receynynge of the breade and wyne therfore: can by no meanes stande wyth the institucion of Christe: whiche was, that accordynge to his example, we shoulde by the diuidynge of bread and wyne amongeste vs: certifye oure selues that we are all partakers wyth Christe in hys redempcion through the raūsome that he payd for vs on the crosse. Howe standeth thys with our heareynge of masse (to the intent to spede the better thereby) when we go aboute oure worldely businesses, be they honeste or vnho­nest, godly or vngodly? Forsoeth (I suppose) euen as much as the carying of bread in mans pourse (in the nyghte tyme, or in a tempest) ser­ [...]eth to kepe hym from blastynge wyth euyll ayres. So that I dare be bolde to affirme, that this heareynge of masse is no better then me [...]e supersticion, and the masse it selfe, so farre frō the i [...]stitucion of Christe: that it seameth not to be any parte of the cōmemoracion of Chri­stes passion: But a mere inuention of man, [...]epte into the churche by the subtyll suggesti­on of our moste cruell and maliciouse enemye the deuyll, who hath alwayes endeuoured to poysone all the holsome foode of mans soule, as it appeareth ryghte well by the great abuse that thys moste sacred Sacramente is grouen vnto. Thys was and ought to be so necessary a foode to the soule: that without it no christi­an [Page] can [...]arie in Christ, nother haue Christ tary ynge in him, wherby it is playne that without thys foode no soule, hath any lyffe in it. For Christe is the lyfe that is in the christian soule. No lesse necessarye therfore is thys foode to the soules of the cōgregacion: thē sinewes be to the bodye to holde the ioynetes togyther. Our aduersarye therefore coulde in no case be quiet tyll he had poysoned thys so necessarye foode, corruptinge therin the vertue & strength to vnitte and knytte the christians to Christe theyr heade, makynge it of force to draw them quytte from hym, by puttyng theyr confidence in it, trustyng to redeame theyr synnes by ofte offeryng vp therof, in so much that they fel to foundynge of Abbayes, chauntreis, and anni­uersaries: for the saluacion of theyr soules, for so was it alwayes specifyed and condicioned in the wrytynges made betwene the founders of suche abbayes, chauntries, and anniuersa­ryes: and the receyuers of the yerelye rentes, gyuen to that vse. Yea rather abuse

And in thys miserable estate hath it continued euen these .vi. hundreth yeres, poysonynge the soules of them that shoulde haue bene fedde therby. But here must I beware that our ene­mye do not poysone these wordes of myne al­so, causeynge men to vnderstande me as one that woulde deny it to be possible for any man to tarye in Christe or to haue Christe taryinge in hym vnlesse he receyue these visible sacra­mentes or signes breade and wyne. No doubte (christian reader) the belefe & truste in Christe, is the mea [...]e wherby Christ taryeth in vs and we in hym. But thys beliefe and trust are esta­blished and confirmed by the vse of these visi­ [...]le signes. As thys beliefe and truste therfore, [Page] are necessarye to the abydynge in Chryst: so is the vse of these holye Sacramentes also, for that it is the establyshment and confirmyng of the sayd beleue and trust. To all them therfore to whom this beleue and trust are necessarie: are these sacred Sacramentes also necessary. Where vpon I conclude that all Christians which are of age and discresion to deserne the fayth in Chryst: ought also to vse these moost holy Sacramentes to establyshe and confyrme thys fayth withall. And Chryst knowyng the weakenes of manne, and howe hard it was to beate into his head the vnderstandyng of the hygh mystery of the perticipation and commu­nion that all faythfull shoulde haue in hys me­rites: vsed these visible signes, that we myght in them (euen with oure senses) perceyue this wonderful distribucion of the body and bloud of Chryst amonge his faythfull, whyche oure grosse nature coulde no more compasse wyth­out these visible sygnes, then the carnall and fleshly Iewes coulde when Chryst tolde them of the eatyng of his flesh and drynkyng of his bloud by beleuyng in hym. To helpe our weke­nes therfor, it pleased the almyghtie wysdome of the Lorde, to declare vnto vs by our senses, the thyng that y ^e same senses caused the Iewes to abhorre. The maner I saye of oure pertici­pation and communion in Chryst and all that euer he 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 [Page] 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 mēbers seruynge to diuers vses: i. Corhin. xi [...]. 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, Thesalo. v. 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▪ Thys misterye [Page] 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 hūdreth markes, so that here the thynge boughte bearethe the name of the price. In lyke maner doth Paule call the cōgregacion redeamed by Chistes bo­dye: his verie bodie, his fleshe and his bones, because it is the machaūdice 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 represēt, shew or declare vnto vs▪ But haste grosselye persuaded thy selfe with the carnall and fleshly Iewes, y ^• Christe spake carnallye myndynge to tourne the substaunc [...] of the breade and wyne, into the substance o [...] his body and bloude: when he sayed vnto hi [...] disciples, thys is my bodye. But doubtless [...] (good christian brother) oure mooste cruel ene [...]mye, hath in thys poynt vttered euen the grea [...]test parte of his maliciouse practyse. He hat [...] [Page] 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. Note the sub­tyltie of the deuyll. 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 br [...]ade and wyne? Oh subtylle ser­pent. Oh crafty dissembler. Nowe chaungeste thou thy selfe into an angell of lyghte. Thou [...]adest the Iewes abhorre Christes wordes bycause the law (whych they professed) taught them that it was abominable to eate the rawe [Page] 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 we [...] 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 Christ [...]s body and bloude: and howe he laboureth daylye in hys members (the wycked papistes) to wyth holde [Page] 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 nūbre 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.

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 [...]ruite we take therof, and herein I wyll declare howe the bo­dye of Chryst [...] 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 [Page] 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 congregatiō, 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 cōgregation, 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 ^• 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 plēteously and liberally ge­ueth vs, is declared a great tokē of his father­ [...]y goodnes towarde vs. But in lyke maner as the lyfe wherin he hath regenerate vs, is spi­ [...]ituall: so is it neadfull that the meate wher­with we should be susteyned & strēgthed, be al­ [...]o spiritual. For we muste vnderstande, y ^• we are not called to possesse the celestiall inheri­ [...]aunce, in tyme to come onely: but y ^• throughe [...]ope we are in maner set in possession therof [...]l ready. So y ^• he hath not onely promised vs [Page] lyfe, but delyueringe vs from death, he hath al ready ledde vs into it in very dede. And thys thinge opteyned we, whē he begate vs a newe wyth the sede of immortalitie, y ^• 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 ^• 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 ^• the selfe same wordes, wherby the lorde hath begotten vs a new, is y ^• spiritual bread wherby our soules are susteined & fedde: the reasone is this, by cause in it, Christ our onely life is giuē & mini­stred vnto vs. For when god would that al a­bundance of lyfe, shoulde remayne in Christ to the intent y ^• 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. Not y ^• visible signes but y ^• thynges sign [...] [...]d. 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 wyll [...]d vs to content oure selues therewith, and that our soules shoulde rest t [...]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 ^• onely foode wherwyth our soules be sedd [...]ut bycause he is distributed vnto vs by the worde of y ^• lorde as by the instrument appoynted for the same [Page] 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, Our infirmi­tie was cause of y ^• sacramēt. 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 cō ­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 vnderstāde 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▪ 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, Note [...] what ende the supper was instituted. & in celebratyng and settyng forth of the same wyth all la [...]de and prayse. Thyrd­ly, [Page] that we should be prouoked to imbrace ho­lynesse and innoncencie, The vse of y ^• Sacrament. 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 cōmaunde­ment. 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 whē 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: Of our selfe, we haue none other thynge but sinne. 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 ve [...]ed and troubled, as it were wyth a continuall hel fyre. For we can [Page] not remember the iudgmente of God, but in­cōtinent 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 whē we cōsyder 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 tormēted, 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. Folowe thys guyde. 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 op [...]aynynge of saluacion: the supper doth a­bundauntly wytnesse vnto vs, that we haue [Page] [...]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 opene [...]h the treasorye of hys mercyes. Let vs remember therefore that in the supper is geuen vnto vs, The carnall ate can not see these thynges in this glasse. 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 mer [...]cye is ge­uen vnto vs in the Gospel: yet, for that in the supper, we haue more certentie and fuller frui­ [...]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 ou [...]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, Not y ^• natu­rall substancd as [...]pysters do fa [...]e. 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 cōclude, 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 [...]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: [Page] otherwyse shoulde we haue no stydfast­nesse or certentie therin, we must therfore con­clude, that in the supper are geuē vnto vs two thynges, As we receiue hym so ys he geuē vnto vs. y ^• is spiritual­ly 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 ^• be spokē in the supper do a bundaūtly declare For when he bedde vs eate his body & drynke his bloude: he addeth, that his body was geuē 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 cōsider the fruite that cōmeth vnto vs by his death and passion. In fine. Howe maye we be able to come to the fru [...]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 graūt also, that there is gyuen vnto vs nought els but an vn­profitable & vayne Sacramēt▪ yf we deny that in it is gyuē vnto vs the very participacion of [Page] 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 ^• mā 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 whē 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, The mouthe of the soule (y ^• receiueth this fode) is fayth. 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 ^• supper, whē 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 substāce 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 wy [...]e are visi­b [...]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 in­strumētes wherby the lorde Iesu Christ distributeth them vnto vs. This forme of speaking agreeth very well wyth the thynge

For not wythstandynge that oureeyes, [...] [Page] 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▪ 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 presēce 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 r [...]present it vn­to vs, but also brynge vnto vs the same thynge. I can be ryght well contente therfore▪ 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. The substāce of a sacramēt is y ^• free mer­cie ther [...]n p [...] ­mised. That the sacrametes of the Lord oughte by no meanes to be separate frome his substance and very­tye [Page] And yet is it not onely mete, but also ve­ry necess [...]ry: so to set them a sunder, that they be not confoūded. But to deuide them so, that the one shoulde be made perfyt without the o­ther is moste vnsemley. Whē 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 ^• figure of the bodye of Christ▪ & we are cō ­maunded to eate it. It is geuen I say, of God the certayne & vnchaungeable veritie. Yf so be y ^• God can neyther disceyue nor lye: it folow­eth y ^• he doth in verye dede performe, and ful­fyll, al that he doth there signifye. No remedy therfore, It is fayth y ^• mouth of the soule, that receyueth this body & bloud 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 cōmunion for them both. For what shoulde this meane, that we should eate bread & drynke wyne, to the intēt 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, Only the fai­theful receiue this substāce. 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 cōmunicate vnto vs, to the entēt that we shoulde be partakers thereof. And doubtlesse yf there were no more but thys one thynge, yet oughte it to satisfye vs aboun­dantlye, [Page] 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 ^• 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 gyue vnto hym honoure and glorye: and that (as mete is) we celebrate hys moste holye name wyth continuall prayses. For by nature we are very negligent, and in remembraūce of the goodnes of our god, neyther do we thynke there on at any tyme, onlesse he do awake our slougyshnesse and prouoke vs to our dutye.

And wyth sharper prickes cā we not be pric­ked, then in that he compelleth vs (as it were) to se wyth oure eyes, and to handle wyth oure handes, yea openly to knowe and perceyue, the greatnesse of the inestimable benefyt in that he feadeth, and refresheth vs with his owne pro­per substance, which thing he would should be declared & made open vnto vs, in y ^• he byddeth [Page] vs declare his death tyll he come. If so be that it be a thing so necessary to saluation, not to be vnmindful of the mercies & benefites that god hath shewed vnto vs, but rather diligently to call them a gaine to memorie, and to extolle thē greatly to other men, that we maye by mutual admoniciōs be stered vp: we se therin a singu­lare cōmoditie of the supper, Use this commoditie. whiche calleth vs back frō the vice of vnthankfulnes, & suffreth vs not to forget y ^• great benefite which Christ shewed vs whan he died for our sakes: but it bryngeth vs to this passe, that wee geue than­kes vnto him, and do (as it were) with an open testimonie, confesse how moch we are bounde vnto him. The thrid kynd of vtiliti [...] consisteth in this thing, that we be therby more vehemēt­lie stered vp, to sanctimonie and puritie of lyfe and are with more force of persuasions, dryuē chieflye and before all other, to kepe charitie & frēdship amōg ourselues. For, seing that we be made the members of Christe, beynge gra [...]ted into his bodye, and are ioyned to gether with him, as with oure head: it is but mete, that we chiefly be facioned after his puritie, & [...]nnocencie, & that ther be especially such cōcord among vs, as ought to be among the membres of one bodye. Although to haue y ^• true vnderstādyng of this vtilite, we ought not to thinke, that the lorde doth only exhorte and stere vs vp, other inflame vs with an external signe. For this is the chiefe thynge that he with his spirite wor­keth intierlye in vs, God worketh by his sacra­mentes as the Geometriciā doth by his de [...]o [...]stracion. to adde force and efficacye as his ordinaunce whiche he hath appoynted as it were an instrument seruynge hym to this purpose, that he might accomplysh and finishe his worke in vs, therfore, because the power of the holy goste is coupled with the sacramentes, [Page] whan they be receyued so as they oughte to be: we ought to hope and truste, that they be an helpe vnto vs that we maye go forward in holynesse of lyfe and especyally in charitie.

Nowe muste we come to the thyrde of the chiefe partes whyche we haue purposed in the begynnynge of thys lytle boke, that is to saye to the ryght vse, that we maye reuerentlye ob­serue the institution of the Lorde. For who so euer cometh vnto thys sacrament, wyth a certayne comtempte, negligentlye or wythout regarde, nothynge carefull to holde hys pur­pose, and to perseuer in that where in the Lor­de hath called hym: he dothe frowardlye abuse it, and in abusynge fylthyly contaminate it.

But to contaminate and pollute the thynge that god hath so holyly consecrated, is a great and intollerable sacriledge. Neyther is it in vayne that Paule declareth so greuouse and cruell dampnation to all them that receyue it vnworthelye. For yf there be nothinge, either in heauen, eyther in earh, that is more worthy then the bodye and bloude of the Lord: it is no smal faute to dispice it, Note what it is to receyue a Sacrament vnworthyly. and to receyue it wythout consyderation, and to come thyther not well and diligentlye prepared. Forthermore, he dothe aduertise vs to proue our selues, that we maye vse it euen as the thynge requyreth. Yf so be that we vnderstande what probati­on that oughte to be: we shall also perceyue what vse that is whych we loke for, but great and wyse circumspection muste be had in this thynge. For as we can not be to diligent in ex­aminynge our selues, as the Lorde hath com­maunded: euen so dyd the sophihical doctours (whyl [...]e they requyred I canne not tell what kinde of probation, These, loode the conscien­ces of men. and diligēce in examinyng [Page] of a mans selfe, suche as neuer man coulde be able to performe, holde the miserable conscien­ces to muche pe [...]plexe, casting them into won­derfull daungerouse anxietie, yea rather into horrible tormentes. And to be delyuered from these inrollynges of perturbacions, we muste (as I haue sayde before) reduce all thynges to the institution of the Lorde, as to the rule, whiche yf we folowe, wee shall neyther slyde nor erre. And folowynge it we ought to con­syder whether we fele in our selues vnfayned repentaunce and fayth. Whyche two are so ioyned betwene them selues, that it is not possible that the one can by any meanes con [...]yste wythout the other. For yf we do suppose that our lyfe remayneth in Christe: then muste wee acknowledge that in our selues we are deade.

Yf we seke oure force and strength in hym: then must we vnderstande that we destituted of all strength, do faynte. Yf we put all oure felicitie in his mercy: we must neades perceiue howe great our misery is, whē that is a way. Yf our quietnesse & tranquilite be reposed in him: thē must we feele nought els in our selues but vnquietnes, troublesome eares, and solici­tudes. And such affection can not be in vs but it wil ingender in vs a cartayne displeasaunce of our whole lyfe, besydes the care [...]ulnes and feare, & at the laste, the loue & desire of iustice. For he that knoweth the filthines of his sinne and the m [...]serie of his estate whilse he is exiled from God, is so gr [...]a [...]ly a bashed, that he is cō strayned, to be out of conceyt with him selfe to condemne hym selfe, and for very dolour of hert to weepe and syghe. To these thynges, is the iudgement of. God obiected incon [...]mente, whiche thrutcheth the conscience of the synner [Page] in wonderfull straites, whan he perceiueth y ^• he can by no meanes escape, and that there is no place of defence remayning. Whan we ac­knowledginge oure owne misery after suche sorte are able to taste of the goodnesse of God then do wee desire to directe all the order of oure lyfe vnto his wyll, that (abiectinge the thynges whiche we folowed before (we maye in him be made a new creature. Yf wee, ther­fore wyll haue that communyon, whiche is be seming for vs to haue, the communion of the mooste holye supper of the Lorde: Let vs with a frime cōfidence of mynde take Christe for our iustice, He y ^• trusteth not in Christ only, hath no parte w ^t him. lyfe and health: let vs embrace his promesses supposynge them be to certayne and cōstant: let vs renounce al succours to the contrarie, whiche striue therwith, and all con­fidence of the same: that we distrustynge oure selues and al other creatures maye be quiet in him onelie, and content oure selues with his onely mercie which thing bicause it can not be done, vnlesse we know how moche neade we haue of helpe and succure: no remedy we must neades be moste sharpely pricked and digged as it were w ^t a goade, through that fealing of our misery: that we as mē half [...] famished, may desprously loke for him. For howe fonde a thynge were it to seke for meate wythout any maner of appetit: And to gette an appetite to meate, the nexte way is to haue an emptye sto­make, but in suche takynge that it maye ad­mitte meate Of this it foloweth y ^• it behoueth our soules to be hungry, and seruentlye to de­syre meate, that they maye in the supper of the Lorde fynde theyr nu [...]rimente. Forthermore, it is to be noted that we can not desyre Christe vnlesse we do aspire to y ^• iustice of god: which [Page] consisteth in the denyall of oure selues, [...] and the obedience that ought to be giuē vnto hym. For it can by no meanes agree, that we should be of the bodye of Christ. [...] uyng in the meane [...] f [...]lthily, volt [...]ptuously, and without [...]ule Sc [...]ge that in Christe is nought elles but all puritye, contin [...]nce, gentl [...]nesse, sobrietie, veri­tye, humblenesse and other lyke vertu [...]s: it be­houeth vs (yf we wyll be membres of his bo­dy) to be cleare frō al voluptuousnesse & riotte from arrogancy, intempetance, vanitie, pryde, and other vices. For we can not mingle those wyth him wythout great shame and reproche. It behoueth vs all waye to rem [...]mbre, that there is no more concorde betwene him and in­iquitie, then is betwene lyght and darkenesse. The ima [...]e of repentaunce. Lo by what meanes wee maye come to perfyt repentaunce: by appoyntynge our iourney so, that oure lyfe be fashioned after the example of Christe. But, although thys thynge be com­mune to all partes of the lyfe: yet take they place chieflye in charitye: which in thys Sa­crament is singulerlye commended vnto vs.

By reason whereof, it is also called the bonde therof. For as the bread, whyche for the vse of all men, is there sanc [...]ifyed, is made of man [...] grayn [...]s, so compacte to gyther that one can not be seperate and discerned from the other: euen after the same rate oughte wee to be ioy­ned togyther wyth the indissoluble bonde of frendshyppe. And so do we all receyue one bo­dye of Christ, to the ende we may be his m [...]m­bres. Discorde de­stroyethe that concorde hath buylded. But yf we be full of discordes and di [...] ­cencions:: we do as muche as in vs lyeth, teare Christ and poule hym in sunder neyther shall we be gyltye of smaller sacrilege, then yf we had done the thynge in dede, Let vs not ther­fore [Page] bee bolde to come thyther, yf anye hatred or euyll wyll towardes any man, and chiefly a christiā and ioyned to the vnitie of the church [...] do remayne in vs. We muste also (for the ke­pyng and folowyng of the order of the Lorde) brynge wyth vs an other affection: that is to saye, that we confesse wyth mouth and declare in verye dede howe muche we are bounde to our Sauiour: and that we may gyue thankes vnto hym: not onelye that wee maye gyue glorye to hys name, but that we maye also in­structe one an other, and that our neyghbours maye, through oure example, learne what they ought to do.

But for that there can no man be founde, that hath so profited in fayth and sanctitie of lyfe, but that he lacketh yet verye muche: it were daunger leste verye many godlye consci­ences shoulde be troubled wyth those wordes that I haue spoken, vnlesse I would retourne myttigatynge those preceptes whiche I haue Beleue & dis­peare n [...]t gyuen of fayth and repentaunce.

For that kynde of teachynge is very daun­gerouse, wherin some men, leauynge the per­fyte truste and repentaunce of the mynde, wyl that all men whyche be not indued wyth such thynges, be excluded. For so shoulde all men, be excluded, not one man excepted.

And to proue that thynge to be trew, who can boste that he hath no poynte of diffidence in hym? and that he is depraued wyth no spot of mynde, or wyth no kynde of weakenesse? A necessarie prayer Certes the chyldren of God haue suche fayth that it is neadful for thē alwaies to pray vnto the lorde that he be present and helpe theyr in­credulitie. For thys disease is so faste rooted in vs, that we can by no meanes be healed, be­fore [Page] we be delyuered out of the boūdes of this body. Yea the holinesse of our life is such, that we muste neades praye dayly to gette remissi­on of synnes, and grace to amende.

And, although some be more imperfyte then some, yet is there no men but he falleth in ma­ny thynges. And therfore, yf that integr [...]tye of fayth and lyfe be requyred, wherein wan­teth no [...]hynge at all: the supper shoulde not be onely vnprofitable vnto all men, So the Diuel would haue it but also very hurtful, which thinge, no doubt, is most wyde from the mynde & purpose of the Lorde which gaue vnto his congregacion, nothynge more wholesome then that. When we therfore, shal fele in oure selues a fayth not yet perfyte, and shall not be indued wyth so pure a conscience but that it accuse vs of many vices: that ought not to let vs for comynge to the Lordes sacred table: so be that we, voyed of al hypocri [...]y and simulation, do in y ^• weakenesse trust for health in Christ, wyllyng to directe our lyfe after the rule of y ^• gospell. But namely I say that there be none Hypocrisy: This hypocriis daughter [...]o c [...]re shryfte. bicause very many do dis­ceyue thē selues wyth vayne flat crynges, persuaring them selues that it is sufficient if they condemne theyr vices although [...] th [...]y do nou­rishe the same: or els it sufficeth if they absteine frō them for a tyme and intende to retourne to the same agayne incontinent. But the true re­pentaunce is firme and constant. And therfore it bryngeth to passe that wee stryue agaynste the euyll that wee oure selues carye wyth vs, nor for a fewe dayes or monethes but through all the tyme of oure lyfe: wythout any maner intermission. When we fel [...] that vices do s [...] displease vs, and that the vnf [...]in [...]d hatred for th [...]m protedyng from the feare of god, is graffed [Page] in vs, and that we be also led wyth the de­syre to lyue well and holylye: wee are apte and mete to receiue the supper of y ^• Lord: although there be yet remayning in vs very many frag­mentes of infirmities. Yea vnlesse we were weake, None hath made of me­dicine but the sicke subiect to diffidence, & vnperfecte lyfe: the sacramente were vnprofitable for vs, and the institution therof had not ben necessarye. Seynge therfore it is the remedye wherwyth God would succure our weaknes, strēghthen oure faythe, increase our charite and set vs forwarde in sanctitie of lyfe: we oughte so moche the rather to vse it, how moch more greuously we feele our selues oppressed wyth the magny­tude of y ^• disease. Moch lesse ought it to be an impedimēt vnto vs. For if we do lay for excuse that we be yet weake in fayth, and not of lyfe perfyte ynoughe, to the intente we maye with drawe oure selu [...]s frome the vse of the supper it were euen lyke as yf a man would abstayne from physyke because he were sycke.

The weaknesse therfore of fayth & the vy­ces of our lyfe 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 ^• 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 impedy­ment [...]s, as maye excuse a man thoughe he ab­stayne. Besydes that wee haue no precepte. [Page] wherby all men be compelled to vse it so ofte as it maye be offered vn [...]o them, but yet yf we haue respecte vnto the ende where vnto the Lorde leadeth vs: Once in aye [...]e is to lit [...]e of conscience. 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 [...]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 con­gr [...]gacyōs wel ordered, ought to be such custō that the supper be celebrate so ofte as maye be and so much as y ^• 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 cōmaundement: yet ought this thinge to suffice, that wee knowe it to be the Lordes wyl we should vse this Sacramēt of y ^• times. Otherwyse we knowe not the profite that co­meth These be the suggestiōs of the deuill 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 [Page] owne vnworthynesse: howe theyr conscience can susteyne so greate miserye more then an yere, & dare not call vpō 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▪ 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 cōpell 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: Christ is [...] health. 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 frō 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 [Page] dooe, yet neuerthelesse▪ 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 admit [...]ed, and who to bee depelled: but to the whole congregacion, other else the shepe he [...]de and elders, whose helpe he oughte to vse in the orderyng and gouernyng of the con­gregacion. For sayncte Paule cōmaundeth 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 ^• congregaciō. But we maye not so wythdrawe oure selues we may not do iuel for a good intent. frome the cōpanie 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 excō ­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 cō 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 intēt we should be glutted [Page] incontinent, but rather, that tastyng the swet­nesse therof, A good thyng can not be to often vsed. 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 expoū ­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 sacramēt: he dyd (after his accustomed maner) employe hym selfe (euen incontine [...]t vpon the fyrst institucion) to cōtaminate it with diuers Sathans olde practiese. errours and supersticions, to y ^• intēt 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 ^• the deuyl hath inuented, which we muste beware of yf we wyll haue the sup­per of the Lorde vncorrupted. Fyrst therfore whā the lorde gaue the supper vnto vs, to the intent it shoulde be distributed among vs, that it might represēt vnto vs the cōmunion 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 sacr [...]lege, and not to bee suffered by any meanes. For vnlesse we acknoledge, [Page] 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 graūt that Christe is the onely pryest by whose inte [...]cession we are comen agayne into fauour with his fath [...]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 & obtayn [...] remission of synnes, fyghteth agaynste the same, it muste be taken awaye & condemned as diuyllyshe. That it repugneth is most. certaine For how cā these thynges agree? That Christ in dyinge, offered sacrifice to y ^• 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 Euerye pope put to his por [...]ion vpon the begynnyng, but increasynge by lytle and lytle, it was at length brought to this point. It is manifest y ^• 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 ^• olde law: this one thynge excepted, y ^• in steade of a [...]east, they [Page] vsed bread for theyr sacr [...]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 commaū ­ded to offer or sacrifyce: Then is the masse the po­pes sacrifice. but to take and eate the thinge that is al ready offered and sacrifi­ced. And although the aūcientes, 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 dissēble in these soluciōs which the enemyes of y ^• truth do brynge in this mat­ter. That the masse is no newe sacrifyce, The Diuels solusion. 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 [Page] that the sacrifice of Christe is but one: but al­so that it oughte not to be iterate, s [...]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 v [...]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, The heareing of the gospell applieth Christes merites vnto vs. 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 mā 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. Measure al y ^• is spoken of y ^• sacrament: by this sentence. And yet doth not that mercye re­mayne in the sacramēt: but as it commeth frō 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 [Page] 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 ^• this sacramēt shoulde be distributed in an open assēble, like vnto the first supper which he celebrated with his apo­stles. But after y ^• 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 cōmunion: 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▪ 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 [...]atte and wyll (as we saye in the French prouerbe) the thynge that is spoken of the supper of the lord. Also to make marchaūdise therof. With the other puddell of 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 trās­substanciacion of the bread into the bodye­and of the wyne into the bloude of Christ, Herin resteth y ^• whole mat­tier. af­ter the wordes should be pronounsed wyth the intente to consecrate.

Fyrst that cōment hath no foundacion at al in the scripture, neyther hath it any testemonie [Page] 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 cōs [...]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 Sacra­mēt requireth: that the material bread remayne for the visible signe of the body For it is a ge­nerall rule amonge y ^• sacramētes: 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, whē the water, y ^• washeth the fylth of the bo­dy, is powred vpō vs to declare y ^• 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 soūde no lesse then yf one woulde saye. Let ne what these wordes this is my bo­dy, do signifi. In lyke ma­ner as mans body is nouryshed and susteyned wyth bread: so is my fleshe the spiritual foode [Page] 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 ^• 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 abhominaciōs. For mē (imagining, I can not tell what maner of placelye presence) haue taught y ^• bothe the diuinity & the humanitye of Christ are fastned vnto y ^• whitenes, nothinge cōsyderyng what incōueniēses folowed vpon the same. Although the olde doctours of Sor­bone haue reasoned very subtllly, Oxforde and Cambridg be not all voyde of thes doc­toures. 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 graūt, 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 [Page] at all frome a fantasticall apparicion. To ap­poyn [...]e therfore suche kynde of presence inclo­sed in a place, Mar [...]ians here [...]ie. wherein the bodye of Christe shoulde be included in, or as they saye locallye ioyned to the signe [...] is not onelye a thynge fo­ly she, but also an execrable errour diminishing the glory of Christ [...] vtterly destroying al that ought to be bel [...]ued as cōcerninge his humane nature. For y ^• 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 na [...]ure therof, caryed it vp into heauē. 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: Breade and wyne are cor­ruptible. 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 mē 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 thē so togither, y ^• our mynde cleaue fast there and is not erected into heauē: 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 [Page] 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 cōmaunded 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, Understande this cōiuncti­on aright. yf they would honour Christ a right. But we shal not long contende as cō ­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 Sacramēt thorow the stretes once in the yere▪ 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 whēse 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. [Page] 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 cō ­maundement of the Lorde: they decree that the people ought to be cōtented with the one halfe parte. Yea and that is half marde in y ^e dressinge. So are the miserable christians, by most wycked gyle robbed of the benefyte that God gaue thē neither is it any smal benefyt to haue the cōmunion 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 cōgre­gacion of God, after tyme that he onely helde the impery, when the lorde had cōmaunded 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 cōmaunde to the contrarye: loke that ye do not all drynke. And that he maye declare hym selfe to be wyser then God: The pope see­eth y ^t Christe▪ sawe not 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 [Page] discrecion nor had consyde [...]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 cō ­monly vnto al mē. 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 cōfoūdeth 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 ensue [...]h no great incōmoditie vpon thys chaunge, they saye that the whole is cōprehen­ded vnder one kynde, bicause the body can not be separated from the bloude. As thoughe the lorde had disc [...]uered thē, the one frō 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 defēded then impudentlye, went aboute to couer it by some other meanes. They say, Thē he spake not to oure pristes. that when Christe instituted this Sacramente, he spake vnto his apostles onelye whō 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 soūde to the cō ­trarye in that he doth afterwarde cōmaunde, that they folowing his example, shoulde do the same. He prescribeth therfore a rule whiche he [Page] 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 Sacramēt y ^• those partes should be disce­uered which god hath ioyned. That I may cō ­clude the more briefely: I wyll comprehende in one chapter, the thynge that elles myghte haue ben deuided. That is to saye, y ^• the deuil, hath (without any doctrine of the supper) brought in thys maner of celebratyng, And yet must all [...]e holie. 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 ^• the masse which is vsed in y ^• 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 wātons in imitatyng, rudely & without reason, the workes of men: euē so do they imitate the Lordes holy supper in suche wyse, y ^• with theyr prepesterous inuē 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? Then is it y ^• doctrine that nourisheth. where vpon it foloweth that the substance therof cōsisteth 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 sētence [Page] alleged, in whiche Augustine asketh what o­ther thynge baptisme shoulde bee wythout the worde, then a corruptible Element. Wy [...]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 cōtrary 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 cōsecra­tion differeth nothinge frō a kynde of inchaūtmēt. For after the maner of an inchaūter, they thynke that wyth whysperynges & diuers ge­stures, they brynge Christe out of heauen into theyr handes: Whereby we perceyue, that the masse so ordeined, The true definicion of the masse. is rather a manifest and opē prophanacion of the supper, then the obserua­tion therof: and that the peculier and chief substance of the supper wanteth: which consisteth in thys thynge, that the mistery be truely ope­ned to the people, and the promesses rehersed wyth open voyce: not that the priest: wyth out other reason or vnderstandyng, shoulde stylly whysper out an hummyng that can not be vn­derstande. I call it a play or maskyng, bycause there is nought els sene but the folyshnes and gestures of players, which thinges woulde be­come a playe muche better then the sacred supper of the lorde. No doubt, the sacrifices of the olde testament were celebrated with diuers or­namentes & ceremonies. But bicause they had [Page] 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 cō clude, because these masse mōgers (yf I maye so call them) do allege thys example of the olde testamēt, 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 thē 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 ^• 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 ^• rather y ^• 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▪ we must leaue the shadowes. For yf we wyll replenisshe the abolyshed cerimonies: we shal patche agayne that vaile▪ 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 [Page] masse, is the forme of the Iewyshe law, vtterly contrarie to the christiā 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, Honest cere­monies ar not to be despised and be sober. But that immensu­rable laborynthe, maye by no meanes be sufferred: for as moche as it hath ingendred infite supersticiōs, & made the people as it were am [...] 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▪ First, thei shal be out of doubt y ^• it is abominable sacreledge, to compt y ^• masse as a sacrifice, wherby remission of synnes may be obtayned other to repu [...]e y ^• priest for a mediatoure, whi­che may applie the merites of Christes passion vnto thē y ^• bye masses, or be presēt at y ^• doyng of them, or do wyth deuocion worshippe them. But they shal rather beleue that the death and passion of Christe, Thē ar masse pense loste. is the only sacryfice wher­by the ire of god is pacified, and perpetuall iustice gotē vnto vs. And by sydes these thynges that the lorde Iesus is entered into the celestial sāctuarie: that he may there show him selfe for vs, and by the vertue of his sacrifice, praye for vs. But yet they shal esealy graūt, 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 fa [...]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 [Page] visible sygnes do retayne his substaunce, that hey may represent vnto vs, that spiritual ve­ritie wherof I haue spoken before. Thyrdlye▪ 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: Lerne to seke Christe. yet shal they not seke if as included vnder y ^• breade, or fastned (as they say) locally vnto the visible sygne: moche lesse oughte they to hono [...]re the sacrament, but to stretch vp the minde into heauē, 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 sacramēt in pōpe & ꝓcessiōs, 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 ^• vse whych he cōmitted vnto vs. Forthermore they shal iudge the instituciō 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, takē of the Iewes, more thā 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▪ 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 [Page] must now come to the last of the chiefe partes. That is to saye, Yet by thys was y ^• trueth tried out. 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 seruaūtes 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: The apostles varyed in some thinges 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 muche knowen as it ought to be. And therfore the lordes wyll was to take a­waye from men aloccasyon of gloriynge: that glory myght be gyuen vnto hym onely.

Forthermore, yf we consyder wyth howe greate darkenesse the worlde was beset, when they whiche moued this controuersy, beganne to leade vs backe againe to the light of the ve­ritie: [Page] in dede we wyll merueyle nothynge at all though they knewe no [...] all thynges euen from the begynnynge. It is rather a notable miracle of god, that they, in so litle space of time, were so illumined, that they them selues myghte es­cape & leade other out of that synke of errours wherin we had ben so longe tyme drowned.

But there is no better waye, then to reherse the matter it selfe euen as it was done. For therby it shal apeare, that there is not so much matter of offence in thys behalfe, as is cōmon­lye supposed to be.

When Luther beganne to teache, he hande­led the matter of the supper so, that as con­cernynge the corporall presence of Christe, he seamed to leaue it suche, as all men dyd then conceyue. For condemnynge transsubstancia­on, he sayed that the breade was the bodye of Christe, bycause it was ioyned togyther wyth hym. Besydes thys, he added certeyne harde and grosse similitudes. But that he dyd by cō ­pulsion, bycause he coulde not otherwyse de­clare his mynde. For it is an harde thynge to expounde so harde a matter: and not to vse some thynges, not all of the fittest for the pur­pose. After this dyd zuinglius, and Ecolampa­dius begynne to growe. Whyche when they consydered the gyle and disceyt that the deuyll bad brought in, inestablishing that carnall pre­sence: whyche had ben taught and beleued. v [...]. hundreth yeres before: they supposed it wyc­kednesse to dissemble a matter of so greate im­portaunce. And chiefely bycause there was an­nxed vnto thys erro [...]te, To honoure a creature as God is idola­try. an e [...]ecrable ydola­trye, that Christe shoulde be worshypped as in­cluded vnder a piece of breade. But bycause it was verye harde, to pull backe thys opinion, [Page] whiche had ben longe & deaplie roted in the hertes of men, they applyed all the force of there wytte, to impugne the same, teachynge that it was a most grose and absurde [...]rroure not to acknowledge those thinges whiche be thro­ughout the whole scripture, testified of the as­cencion of Chryste. That he, in the nature of man, is receiued in to heauē, and that he shal tari [...] there vntyll he descende to iudge the world. But whylse they were very moche bente vnto this purpose: they omited to declare what pre­sence of Chryste in the supper we ought to be­leue, & what communiō of his body and bloud is ther receiued. In so moch y ^• Luther suposed thē willing to leaue nought else but y ^• bare signes voyde of y ^• spiritual substāce. And therfor he began to resyst opēly: in so moch y ^• he declared thē worthy to be cōpted for heretikes. And after the cōtēciō wared ones hotte, in ꝓgresse of tyme it was so increased & inflamed, y ^• it was to fiersely stered to & fro, about a: [...]v. yers to gether, duringe whiche tyme, neyther partie would, w ^t indifferēt and quyete mynde here o­ther. For althoughe they did once conferre be­twene thē selues: yet was there so great ali [...]nacion of myndes, y ^• they departed the purpose not brought to passe. For when they shoulde haue come to some cōcorde, they recoyled more and more: myndyng nought els but to defende theyr opinion and to confute the contrary, we perceyue therfore in what thing Luther erred and also wherin zinglius and Ecolampadius dyd erre: It was Luthers duetie: at the begin­nyng to admonish that it was not his purpose to stablyshe suche a locall presence as the pa­pistes do dreame. Also, to proteste y ^• he soughte not in thys place, Learne here the truth. to haue the Sacrament ho­noured [Page] as God. Thyrdlye to absteyne from those rude similitudes, most hard to be vnder­standed: or els to vse them moderatlye, and to interprete them so, that they myghte not haue ben cause of any offence. To conclude, sence that contention was moued, he passed al mea­sure both in declarynge his opinion, and also in rebukynge other, wyth to much [...] rigoure of wordes. For whē he should haue expoūded his mynde so, that it myght haue ben receyued: ac­cordynge to his accustomed vehemency, to the intent to impugne them that helde the contra­rye, he vsed incredible fourmes of speakynge: whiche coulde not well be suffered of them whose mindes were but sklenderly appoynted to gyue credence to him. The other also, offen­ded in that they did sticke so styefely in the im­pugnynge of that supersticiouse and fantasti­call opinion of the papistes, as concernyng the placely presence and the adoratiō that folowed thereof, employinge their diligence to the roo­ting out of vices, rather thē to the establishing of y ^• thing which was profitable to be knowē.

For notwythstanding that they denyed not the veritie: yet dyd not they teache it openly as was beseamyng. This do I vnderstande, that whylse they gaue them selues studiouslye and diligentlye, to affirme that the bread and wy [...]e were called the body & bloud of Christ bicause they be y ^e signes therof: they thought not that they ought in the meane time to do this thinge also, to adde to that they are the signes after such sorte that the veritie is neuerthelesse ioy­ned vnto thē. This veritie is the [...]remercie promised therin. Neyther dyd they declare y ^• they wente not about to deface the true cōmunion, which the lorde gyueth vs in his body & bloud.

Of truth neyther of them was vnworthy [Page] blame, for as muche as they dyd not susteyne to here one an other, that all affection layed a­parte, they myght folowe the veritie, on which syde so euer it shoulde appeare. But yet ought not we therefore, to lette passe oure duetie to­wardes them, least we forget the mercyes and benefytes whiche God gaue vnto them, and distributed vnto vs by their hādes For onlesse we be vnthankefull, and vnmyndeful of those thynges which we owe vnto them: absteyning from all reproche and euyll report, we shall ea­syly forgeue these and moche greater thynges. To conclude, seyng that we knowe they were both of Godly conuersacion and excellent do­ctrine, and that they also whiche at this daye be on lyue, be no lesse: we oughte neyther to speake nor iudge of them, otherwyse thē with greate modestie and reuerence.

And chieflye because it hath pleased oure lorde God so, that after he had by this meanes in­structed them to humilitie, he made an ende of thys vnlucky contencion, or at the leste quali­fyed it for the tyme, so that in the meane seasō it myght be fynished. This haue I spoken be­cause ther is as yet no order published, wherin that concorde is appoynted: whiche thynge were verye nessarie. But thys thynge shall be when God wyll that all they whyche shoulde set an order in these thynges, Hys wyll bee doene. do agre in one. In the meane tyme thys ought to suffice you that there be a brotherlye frenshyppe and con­ [...]unction betwene the congregacion: as belon­geth to the Christian communion. Wyth one voyce therfore we wyl confesse, that when we do accordynge to the institution of the Lorde receyu [...] the Sacrament with fayth, we are vndoubtedlye made partakers of the substaunce [Page] 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 heauē, 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.

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 talēt, 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 licēce 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 h [...]lye supper of our Lorde, but also at the ministra­cion [Page] 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 frō 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 [...]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 vnderstādyng, 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▪ suffred about the forsayed thre princi­ples of Christes religion, wherfore deare bre­thren, whē 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 [...]ake [...] wyll once graunte, that these thre (his holy Supper, holy Baptisme, holy wed­ [...]ocke) maye be truelye and sincerelye ministred and practised also amonge vs. To the glory of his blessed name [...]nd encrease of his kyngdom for euer. Amen.