✚ A brief & short declaration made, whereby every christian man may know, what is a sacrament. Of what parts a sacraments consisteth and is made, for what intent sacraments were instituted, and what is the principal effect of sacraments, & finally of the abuse of the sacrament of christian body and blood.  
Imprinted At London by Robert Stoughton Dwelling within Ludgate. at the sign of the bishops Mitre.   

AFter the mind of saint Augustyne A Sacrament is a visible shape or sign of an invisible grace that is as much to say a sacrament is an outward sign whereby God thorough his word declared in the administration of the same testifieth and assureth our conscience of his favour & good will & in this differth a sacrament from other natural sins. For every natural sign representeth & signifieth the thing whereof it is a sign, But it hath no promise of God, there unto annexed. But a Sacrament hath a promiss of god there unto annexed. Which maketh the same sign and outward substance to be a sacrament. And if the receiver of the sacrament believe not the word of promise declared to him before the administration of the sacrament than he receiveth not any spiritual grace represented and offered in the sacrament. Although he receive the sacrament a thousand times. This sufficeth for the discretion of a sacrament and also the diversity of a sacrament from other natural signs.  
The parts whereof a sacrament consisteth and is by these following. An outward visible substance and a promise of God made unto us: which pronounced and declared unto us, maketh the visible substance to be a sacrament unto us which hear the promiss of god declared the thing and spiritual grace represented and offered in the sacrament is such a part of the Sacrament that they only receive it which believe the promise of god declared unto them. And all such as believe not the promise of god declared unto them in the administration of the sacrament. Although they receive the sacrament, yet they receive not the grace represented therein.  
The cause wherefore sacraments were instituted, is to declare and set fourth the benyfyttes of god exhybyted and done to us. And to print and graft them in hour Minds: And so confirm hour faith so that we may boldly reyoyce & say, that christ and all Christ's merits and deservings beowres.  
The effect of Sacraments is to comfort every conscience troubled vexed, & oppressed with the condemnation and judgement of god's law and sentence, given upon all sins. Also to comfort them which be grieved with the sight of the multytud and greatness of their Sins and no less with the long cotynuaunce, use, and perseverance in the same. Such judgement and sentence given against Sins, with the sight of their sins, and of the multitude and greatness, and the long continuance therein, desperation must needs ensue, & follow, until they here this promise of God unto this sacrament annexed or such other like which they hearing, rejoice inwardly, & with great gredenes & comfort come to receive the sacrament, as an earnest pledge, of remission of sins purchased by Christ only, without their deservings by faith in the promiss they believe Christ's body and blood to be flain & shed for the remission of their sins And thus they eat Christ'S flesh, and drink his blood, the clergy of england be herein to be reform by cause they maintain errors contrary to these true principles, taught by the primitive church & all the blessed fathers, & ancient doctores,  

The first abuse.  
first where saint Augustyne and other Ancient writers have taught that the word of God in the ministration of the visible substance, maketh a sacrament there of our clergy administer, the visible substance, without any declaration of any word of Christ'S institution, which is not only against the doctrine of the primitive church, but also against Christ'S first Practysse which he used when he first instituted the Same and ministered it unto his Apostles. It is also against the Apostles practise, as it appeareth by Paul which saith. He hath delivered to them, that which he received of the lord, The lord jesus in the same night that he was betrayed, took bread, and giving thanks, broke it, and said, take, eat, This is my body which shall be betrayed for you, do this in the remembrance of me. Likewise after he had supped he took the cup. saying. This cup is the new Testament, in my blood as oft as ye shall drink of it, drink it in the remembrance of me.  
This practise of Chryst and of his disciples so long also continued, used & frequented in the church of god should have been a sufficient doctrine, to all Christ's church over and besides that, christ in the administration of the Sacrament demanded his disciples, saying, do this in remembrance of me, which word (this) hath relation to the hole manner of doing and also speaking of christ  
Also our clergy speak the words of Christ'S institution secretly which can not profit him which heareth the not and also if that he should hear the words of Christ's institution pronounced in the latin tongue as our clergy use to speak them, it could not profit the hearer, which understandeth not the lating tongue, for he heareth not then so that he by his hearing understandeth them, 
1. Cor. ij.  & so the visible substance is not become a sacrament unto him for Paul saith, that he which speaketh in the tongue or strange language or speech speaketh to God and not unto men for no man heareth him meaning thereby no man understandeth him/ because the hearer knoweth not the speech as it appeareth after, where Paul saith, if I know not the virtue & meaning of the voice, I shallbe to him which speaketh an alliant, & to me he shallbe an alyaun● or stranger, further he saith, brethren if I shall come unto you speaking in tongues or strange speeches what shall I profit you, except I speak unto you either in revelation or knowledge or in prophesy, or in learning, for he which preacheth or prophesieth, speaketh unto me, for edifying and comfort, he which speaketh in the tongue edifieth him self he the prophesieth edifieth the church of god. Wherefore Paul commandeth all things to be done according to an order, & to the edifying of the Church so the Paul saith that he had rather speak five words in his sense, that he might therewith instruct & teach other then x. M. words in the tongue, in so much as he concludeth that if any man speak in a strange tongue in the church let him pray that his speech may be interpreted and if there be no interpreter to declare the meaning of his tongue or strange speech then let, him hold his pease & keep silence in the Church, & speak to him self and to God. By all this chapter meaning that no man should speak in the church, to the congregation in such tongue or speech which they know not nor undstand not because the church can take no commodity & profit thereby. And because the clergy speak the words of Christ's institution in latin secretly they take away from such as understand the latin tongue ●he sacrament & further because they speak the words of Christ'S institution, so secretly that neither latin man nor inglysh man do know or understand what they signify or mean therefore the clergy administer no sacrament to the people, for the words of CHRIST'S institution pronounced and declared in the administration of the visykle substance, causeth it to be a sacrament but doubtless the blind error is overflown the hole christian church for the punishment of the people for their iniquity committed against God, as it appeareth in Deu. where God for the sin of the people declareth many curses, 
deu. xxviij.  & malcoyetyons, to come upon them amongst the which punishment is rehearsed that God will send a mighty people from afar and froward, stiffnecked and old people whose voice the People shall not know nor understand what they speak. The same punishment the prophet jeremy doth prophesy, to come upon the people.  
Chryst gave the Apostles the grace of tongues, 
Acts. ij.  that who so ever heard them, speak, did understand them in their own language and Speech by this gift it appeareth manifestly, that god would his people, to be taught in such form and conditions, that they might perceive the sense and understanding, of the word & mysteries oft spoken in a strange tongue which they do not understand, profiteth them not. But because hour clergy will not obey gods commandment, which is to preach the gospel, and to teach the people according to god's commandment god hath given them over, to follow their wicked thoughts from the which they would have turned them if they had followed his council: & declared, & made open his words to the people as i● is pla●●● john eight and jeremy xxiii saying if they had stand in my council & taught my people to know my words truly I would have turned them from their evil ways, and from their most wicked thoughts. And because they have not fed the flock, God threreneth them by his prophet Ezechyell, Saying, I will require my flock upon the hands of my Shepperdes. I will make them crass that they shall not feed them no more, nor shall not feed their selves doubtless this punishment, is come even upon hour clergy for theridamas were never so many ignorant shepherds, which can not feed their flock nor execute their office   

The second abuse  
The Clergy be no less to be reprehended and also reform which receive the hole sacrament to themselves not distributing it to the people, contrary to Christ's practysse which at his last supper did not only eat and drink, himself, But also gave the same unto all which were there present, signifying and expressing, thereby that he with all his merits, and benyffytes, should be common to all his Elect, & Chosen, & no singular, and peculiar, to one a lo●e this churlysshe fashion of eating & drinking, by themselves, not expecting & taring for their neighbours is earnestly reproved by the Apostle, 
j Cor. xi.  Saying brethren when you come together, to eat, look or Expect, & tarry one for the other if any man be hungry let him eat at home.  
If saint Ambrose doctrine be true, as dowtlesse it is who so ever Eateth/ and drinketh so Churlysshelye (that is to receive the sacrament in the church so privately doth receive it unworthily, 
Ambrose upon the i Corin the ii chapter  to his eternal Damnation, These be the words of saint Ambrose, he receiveth unworthily which Celebrateth, the mystery Otherwise then of the lord it was delivered for he can not be devout which presumeth otherwise, than it was given of the Author or first instytutor. Also the same saith Therefore if you so come together that every man might eat his own these should not be done in the church where the coming together should be, because of unity & of the mystery, & not for dissension, or for the belly. Athanasyus that ancient writer which wrote before saint Ambrose saith ye have defiled, truly this supper, 
Athanasyus upon the i. of the Cor. the two Chap  which being the lords and comen to all men ye have made it singular, and probate also that ancient clerk and bishop, of Constantynople, Chrysostome, no less reproveth this private and chorlyssche opinion saying truly, these things which be the Lords, 
upon the of the first of the Cor. the xx. seven. homily  they be not of this servant or of an Other, but comen to all, it is all one thyngt this word the Lords, and the word comen for if it be of the Lords as dowbtles it is, thou oughtest not to receive it to thyself as thine own, but to set it forth, as the thing of the lord commonly to all for truly that is to be the lords but now thou sufrest not, that to becomen but eatest it to thyself wherefore the apostle did add every one pnsumeth to eat his own supper. Also in the same homily he saith. The lord for thy Sake, did give himself but the● for the love of thine own self dost not make thy brother partaker with they Chryst commandeth all his people, to ca● no master in earth, not thereby prohibiting the servant and every inserycure or mean parson to call his superior lord or master but Chryst meaneth by his prohibitions that his elect should not accept any in earth concerning the christian religion to teach them any other doctrine or learning than he hath taught them which was doubtless sufficient for them.  
Wherefore saint John the evangelist exhorting all men to cleave to Christ's doctrine and not to follow or regard any man's doctrine, 
i. john two  saith. Let that (meaning) learning abide in you, which ye have herd from the beginning, for if that abide in you which you have hard from the beginning? ye shall also abide in the son and in the father, yea christ himself said if ye abide in my word ye shallbe my disciples and you shall know the truth/ and the truth shall deliver you wherefore doubtless the forsaking of Christ's doctrine and following men's doctrine is the only cause of all error, 
john. viii.  as it appeareth plainly where God by his prophet Hyeremye, 
jere. twenty-three  forbiddeth us to here any preacher which Preacheth not his word saying hear not the words of the prophets, which prophecy to you & deceive you, they speak the visions of their own hearts & not of the mouth of the lord. I did not send the Prophets/ & they did run, 
jerem. ix  I spoke not to them and they did prophecy. The same is also reproved by the same prophet. Therefore Paul pronounceth them accursed which preach any other gospel, 
Gallat. iij  than that which was preached.  
The Ancient writers latinist tertulian, faith it is not lawful, 
Tertllian in his bo● called prescriptions xcv. leafe●  for us to cherish or Favour any thing of our own Fre will, nor yet to choose any thing that any other man shall bring in his own will, we have the Apostles of the Lord, authores and Examples, which did not chose any thing of their own Fre will that, they would bring in but did set forth that doctrine faith fully to the nations which they had received of christ.  
Now I trust every christian man may perceive, how our clergy contrary to Christ'S doctrine, and also practise, have abused this most blessed sacrament of his body and blood, and no less contrary to all the ancient writers as it appeareth by saint Sipriane, 
Sypryane to Sesylium  which saith if christ aught only to be hard, we ought not to take heed or regard what any man before us have, taught to be done, but what he which before all is, christ first hath done, nor we ought not to follow the custom of men but the truth of God.  
Now christian Reader pondre and also well remember that CHRIST when he Admynistred the Sacrament to his disciples declared what benefit & profit they should receive by his death which was remission at their sins but our clergy when they adminystre the sacrament to the congregation either speak so secretly that no man heareth them or speak in such a speech, that the congregation understand them not or, else when they adminystre they speak of their o●ne and not the words of Christ's institution, which is manifest, contrary to Christ's institution and commandment so that every man/ which well considereth their doings/ can not otherwise judge them, but the natural seed of antichrist. also where christ administered/ he destrybuted the sacrament to all his disciples, but our clergy receive, all the sacrament in their private Mass to themselves, and distribute it unto none other, contrary to the practice of christ, and of his Apostles/ and no less contrary to the practise & doctrine of the private Church, and the most godly & clerkly ancient writers: so that I think there is neither godly nor learned man that compareth the learning use and practysse of christ/ and his Appostelles/ with the learning use & practysse of our clergy: But that he will judge our clergy to be the most hateful enemies, of christ, and all the christian religion.   

The third abuse  
Where I said in mi third principle/ that the effect of sacraments was to comfort all troubled consciences which be oppressed with the knowledge & remembrance of the sentence of God's law pronounced, & given against all sinners, and with the inward remembrance and considerations of the multitude, and greatness of their sins, and of the long continuance in the same, so that they in remembrance of those things, be utterly adacted and driven to extreme desperation for remedy whereof Chryst most mercifully and lovingly (as the true bishop of our souls, which suffered all our temptations in his flesh, 
Hibre. ix.  that he knowing them might have the more compassion upon us did institute and ordain this most blessed sacrament of his body & blood in the administration whereof he declared and divulged to all the receivers thereof that his body should be betrayed for us, and his blood should be shed for the remission of their Sins, all this which he did to the administration of this blessed sacrament he did it for cure example commanding us that as of ●●n as we should do this we should do it in remembrance of him. And his Apostle commanded also that as often, as we should receive this sacrament, we should show the death of the lord: To show the death of the lord, is to declare that we through our sins, have deserved most justly eternal death, from the which, we be delivered only thorough the passion, bloodshedding, and death of our Lord jesus christ, and by none other means.  
O what comfort, quietness/ and joy is this to the troubled and vexed conscience, when he considereth this inestimable Love, which god hath showed unto him in this most painful passion, most cruel and shameful death, of his only begotten son, and hour only saviour jesus christ. The fearful and miserable sinner, can now boldly with great gladness, reyoyce, and say, seeing that god our father hath given unto us his only begotten son, for our redemption, we then being his enemies how can it be possible, that he should not also now give us all things (bring his friends) with him yea doubtless remission of Sins, and eternal life. This comfort and yoye, is taken a way from us by our clergy with when they administer the Sacrament, they never show the Death, of the lord, suffered for our redemption, not only hiding and keeping, secret, this estimable Benyfytte, done for and to us, by jesus christ/ but also most wickedly convert and turn, the benefit of our redemption to themselves, declaring the sacrament offered up to God, by them to be a sacrifice, which Work, for the works sake, deserveth remission of Sins, and eternal life. if that doctrine be True then there is no thank to be given to christ, but to our Pryestes, which daily do make innumerable Sacrifices, as they say and Think, thereby to take a Way, and remit Sins, Although the holy scriptures say/ that christ was the only sacrifice for sin which offered up upon the cross ones, was a sufficient sacrifice, for ever/ and the sacrament duly administered, in the form instituted of christ by the old fathers called a sacrifice, because it was a memorial of Christ's sacrifice, & not because it is in itself a sacrifice either propitiatory or satisfactory, but only called by the name of a sacrifice because it was a memorial thereof to bring to our remembrance and to print therein the sacrifice of christ once parfectlye done and performed for us for ever: even so the ancient writers call the sacrament of Christ's body and blood a sacrifice to God for two causes whereof I have rehearsed the one, that is to say, because it is a memorial thereof if it be duly administered according to Christ's institution/ An other cause is that we that be Christ's church, and membres be represented, and signified in and by the sacrament, for our bodies truly mortified from all lusts and concupisbence be an acceptable sacrifice to God as it appeareth in the xii to the romans There Paul saith, brethren I beseech you by the mercy of god that ye exhybite your bodies a lively and holy sacrifice acceptable and pleasing to GOD also Peter saith. And you as living stones, be builded a spiritual house/ a holy priesthood, offerenge spiritual sacrifices/ acceptable to god, by jesus christ also saint Augustyne, in a sermon to young Children saith, if ye will understand what is the body of Chryst, hear the Apostles saying. Ye be the body of christ, membres of member, if therefore ye be of the body christ, and membres? your mystery is see upon the board, of the lord/ you receive the mystery of the lord, unto that you be, ye Answer, Amen. And so answering you subscribe or affirm, also the same doctors writing upon the holy feast of Easter, saith because christ hath suffered for us, he hath commended to us, in this sacrament his body and blood, which also he hath made us, ourselves, for we be made his body, and through his mercy, we be the same, which we receive  
Thus the holy doctors, in the primitive Church, called thee, sacrament, a sacrifice wherein we offer hour selves a living sacrifice, from all sins mortified, and dead not meaning that the pryests should offer a sacrifice to GOD for sin, which oblations should define remission of Sin, ever for the works sake as foolish Sophysters write contrary to the holy scriptures.  
What living Creatures hearing saint Augustyne wrytting in this manner of the sacrament will not judge it the speech a mystical speech, and not to be taken as the words sound, Also our clergy offering us the Sacrament, give it to GOD as a sacrifice for Sin, which we be commanded of christ to receive as a memorial of a benefit given by him unto us, to nourish and confirm our faith thereby and not to be given by us unto him.  
Thus they declare themselves, to be right antichrists which manifestly change CHRIST'S or: denaunces and use them clean contrary turning receiving, to giving, this is not to do these things, in the remembrance of Christ, but rather to put all Christ's doings out of remembrance.  
They sell the same to us for money which Christ hath given us freely, wherefore they make us very fools, to buy with our money that thing which is our own most surely already, by god's gift And thus by buying of our own, we not only lo●se our money, but also commit Simony, buying the spiritual gift of God for temporal reward.  
The clergy also rob not only the poor widows but many other also taking money for the applying of a sacrament as a sacrifice, for the dead which cannot eat it nor do it in the remembrance of christ nor give thanks for it which is required of every faithful receiver thereof, to do. For as the words of God profiteth no man, but only such as heareth it & believeth it that so in like manner the sacrament profiteth not any man except he receive it and believe the promises thereto annexed, this is the most wicked craft & subtlety of the devil, that all such thing which be most Godly, & so profitable to all men that by their craft or subtlety they can not cause such things to be had in hatred then seek they, out new pellices & crafts whereby the use of such godly things way be kept secret or else unknown or not regarded or else so altered & changed that the profitable effect thereof be not perceived yet while they permit and let the name of the thing continue in a graet admiration and estimation but not profitable to men. And thus oftentimes it is come to pass that such things which we reinstituted and ordained very profitable to men now through the use (or more truly said abuse) of them, they be be ● me very unpoffytable, hurtful and also wicked.  
The only cause of this is that we follow not christ, in doctrine, and example but with great greediness follow the fond opinion of men, where God by his prophet reproveth us saying my people have done two evils, 
Esaye●●.  they have forsaken me the fountain of life and digged them sesternes even such as can not hold waters also Cypryane that blessed Martyr, and ancient writer, 
Sypryane to Sesylium  saith, jesus christ our lord he is the high priest, by god the father, and he first offered sacrifice, to god the father, and commanded that to be done, in the remembrance of him. Verily that priest occupieth truly the Room/ and stead of christ which followeth that, which christ did, and then offereth a true sacryfyceful in the church, to god the father: when he Begynnythe, even so to offer, as he seeth and perceiveth christ to have offered. But otherwise all the Learning, of religion, and of the truth is converted and overthrown if that which is spiritually commanded be not faithfully observed and kept. Therefore the clergy ought to be reform, by the king and his honourable counsel, that from Henceforth, they should not make any sacrifice, for quick and dead, of the sacrament which sacrifice, for the works sake, should deserve remission of sins for there is no thing more contrary to remission of sins/ freely given by grace, also it is plain contrary to Christ's first institution of the sacrament which ordained it to be a memory all of Christ'S only sacrifice wherein we receive remission of Sins.  
And if the pryestes' sacrament be a sacrifice, for the sins of the quick and of the dead. why than is not the sacrament which the lay men receive, as well a sacrifice for the quick and the dead or else let our clergy show by the scriptures how their sacrament, is of more value, before God than ours of the laity? And yet I doubt not but if a lay man should daily receive the sacrament and take money therefore saying that he did make a sacrifice for the remission of the sins of the quick and the dead that our clergy would not seize until they with fire had made him dead, and not living and quick. Thus it is come to pass that the use of the sacrament only serveth the covetous appetite, Drunkenness, whoredom and just of the wicked pryests. And not one ministre thereof, administre it duly as christ instituted, it that is for the spiritual comfort, and for the confirmation of the faith of the receiver of the sacrament because the word of Christ's institution, is not declared in the administration of the Sacrament christ is not received, which only by faith must be received, through the hearing of his word declared. And because in the administration of the Sacrament, the clergy do not declare the words of Christ's institution, which words by Gods promise of remission of Sins, through Christ'S Body betrayed, and his blood shed: The receivers of the Sacrament, receive it with out faith, to their damnation, for Faith, cometh by hearing of god's word which they hear not declared wherefore they can not believe.  
Note well christen Reader, whether our clergy be not most detestable sacramentaries, which take away Christ's words of institution, of the sacrament of his body and blood in the administration there of whereby the material substance of bred and wine, should be made a sacrament to the receivers thereof mark well also whether they do not contrary to God's commandment, add and put to words of their oun faint imagination & tātas● which neither christ nor his Apostles nor the primitive church did other practysse or command.  
thirdly consider gentle reader that our clergy do not declare any benefits of god showed to us in jesus Chryst nor they comfort not us which be oppressed wythsynne nor confirm hour faith through Christ's body betrayed:  
And his blood shed for the remission of our sins thus deprive they us both of the sacrament and of all Christ's benefits and of all consolation and yoye which we should receive thereby. so that both the cause purpose and effect, wherefore christ instituted this sacrament of his body and Blood, be utterly obscured and taken away from us: And yet when we other preach or write against these their errors, by them practyssed contrary to the hosy scriptures and all the ancient doctors, they call us sacramentaries, and when we desire to have the right sacraments practised by christ and his apostles to be restored, unto his Church than they cry a faggot a fire, for these heretics. But now christian Reader by the authorities before alleged, judge that who be both heretics and sacramentaries. And thus I commit the christian Reader to God, who send true and faithful administrators of his sacrament and true preachers of his word. Amen.   Compiled by Richard Tracye 
Finis.   

Anno .1548. the .10. of Novembre.