A FAITHFUL and most Godly treatise concerning the most sacred Sacrament of the blessed body and blood of our saviour Chryst, compiled by John calvin, a man of no less learning and literature then Godly study, and example of living. And translated into Latin by Lacius a man of like excellency. And now last of all, translated into english by a faithful brother, no less desirous to profit the weak brotheres then to exercise the talon of the Lord to his honour and glory. In declaration whereof, he hath set before this little book an Epistle to the reader much more effectuous then in the first edition.  
☞ Whereunto the order that the Church and congregation of Christ in Denmark doth use at the receiving of Baptism, the Supper of the Lord, and Wedlock: is added.  
Miles Coverdale.  Luke xix Chapter. 
¶ Be doing till I come.   

¶ To all them that profess the christian name, the translator wisheth mercy from God the father through our only advocate & mediator jesus Christ, whose spirit (the giver of all goodness) lead you in to all ghostly knowledge. Amen. *  
AS the author of this little book moved with the desire to profit as well the rude and unlearned as the lettered and professers of knowledge, wrote it in his vulgar tongue: even so I (most dearly beloved brethren) moved also with the desire to brofyte my natural countrymen so much as shall lie in my little power have thought it my bounden duty to employ my diligence to the translating thereof.  
And because it hath pleased the lord to give me more knowledge in the latin tongue then in the frence (wherein this book was first written) I have translated it after the Latin copy, putting the faithful reader out of doubt that I have not in any point gone from the true meaning of the author, but have thoroughly observed the phrases of both tongues, avoiding in all that I might the dark manner of translating after the latin phrases, to the intent the english reader might have the full understanding hereof without any knowledge of the latin tongue And that the Godly minds of the studious readers may be the more steated to read the matter with indifferent judgement, I shall without dissimulation assure them that herein is no matter of contention at all. But cheritably without any word of reproach as well the right use of the Sacrament of the body and blood of Christ, as the abuses and errors concerning the same, are set forth so plainly that no man (unless he will willingly shut up the eyes of his conscience against the manifest troth) can read the book thoroughly, but he shall easily perceive what great abuses have these six hundredth years been, and are at this present day maintained and defended as concerning the ministration thereof.  
first for that the popish church have and do abuse it in offering it up as an healthful sacrifice for the redemption of the souls of the congregation, for in their Cannon (why the they call the secrets of the mass) are these words. Pro redemptione animarum ecclecietue. That is to say, for the redemption of the souls of thy church, where they hold opinion and teach, that by offering up this sacrifice (as they call it) they apply to, or make partakers of the passion of Christ, all them that here or hire such masses as they have invented dashed full of whisperings, douckynges and crossings besides the demure countenance in their turn and half turn. I will speak no more as concerning their fond inventions about the ministration of this most sacred Sacrament. Lest I should thereby be an offence or stumbling stock to the weak brothers whose consciences are not yet fully satisfied as concerning the true believe of this holy mystery, I mean lest I should give them occasion to do, as certain fond talkers have of late days done and at this present day do invent and apply to this most holy Sacrament, names of dispitie and reproach, as to call it Iake in the box, & round Roben, and such other not only fond but also blasphemous names, not only void of all edification (which ought to be the end of all our doings and sayings) but very slanderous also. For though the thing being so turned from the right use as it is, be abominable, so that it is leafull for us to speak unreverently of it in the abuse: yet is it not meet for them that profess charity, nothing to refrain for conscience sake. The conscience I say of the weak brothers not yet strong in the truth and so much the more for that many Godly minded persons (which by the persuasions of certain discrete and modest brothers, have been made, of romish Idolaters and diligent students of duncical dregs, disciples of great hope in the sincere and true evangelic doctrine) have by the hearing of these names of reproach and dispitte, taken occasion to think that the knowledge which those men did profess (which would be so outrageous as to mock and jest at the remembrance of our redemption) could not proceed of the spirit of God. And have through this persuasion, returned to their old leaven again, thinking them to be the true teachers of gods doctrine which offend in the contrary, making it so divine a thing that it should be of no less importance than the whole Trinity, the father the son and holy ghost, for so they affirm saying, that for as much as it is the body of Christ, and that Christ is in all places at ones with his father, and his father with him and the holy ghost: it must needs follow that in it is the whole trinity, the father, the son and the holy ghost. For these are not, nor can not be separated.  
I will say for these men that they have the zeal of god, but it is not according to knowledge. For as the jews (were from time to time, 
Act. seven.  taught and believed that God dwelled in the temple that Solomon builded) could not abide to hear that God should not dwell in a temple made with man's hand, nothing considering that he is immensus and can not be contained (for heaven is his seat, and the earth his foot stole) even so these men through a fond persuasion of the essential presence of Christ in the Sacrament: can not abide to hear that the whole trinity should not be really contained under a piece of bread, yea under every little crombe thereof. I speak not this as one putting no difference between that sacramental bread and our common bread, but that I may thereby declare and open the great blindness of them that knowing and confessing the immensurable nature of God, would have him really and naturally contained in so small a thing.  
Heaven is my feat (saith he) and the earth is my foot stole, and yet will they truss him so short that they will bring him into a lytle pire wherein a man can not turn his fist.  
He filleth all places, and is contained in no place, and yet will they at their pleasure place him in the chalice, he was never visible to the mortal eye, and yet will they make him appear at every knaves request that will do as other men do, I mean pay their ordinary shoot, and so doing he shall not only see him but also eat him up every morsel I would the men would delygentlye peruse the words of saint Augustine in their legend on Corpus Christi day, which are these taken out of the. xxvi. treatise upon johan. 
S. August.  He that eateth my flesh and drinketh my blood tarrieth in me and I in him. To eat that meat therefore, and to drink that drink, is to tarry in Christ and to have Christ tarrying in us. And by this he that tarrieth not in christ and in whom Chryst tarrieth not: no doubt he doth not spiritually eat his flesh, nor drink his blood, all though he do carnally, and visibly crush with his teeth the sacrament of the body and blood of christ but he doth rather eat and drink, to his damnation, the sacrament of so noble a thing. Here is your transubstantiation utterly denied. For saint Augustine putteth a plain difference between the sacrament and thee, thing itself. Again the same Angustine, in the same place addeth these words. The sacrament of this thing, that is of the unity of the body and blood of Christ is in some places prepared every day, in some other places but certain days as on the sunday, and is taken of the table of the Lord, to some persons, to life, to some other to destruction but the thing itself, in to all persons, 
Note.  to life, and to destruction to no man, that may be partaker thereof, What needeth it to rehearse any more witnesses, saying these are sufflicyent, either to prove saint Augustine an heretic, other else to declare this transubstantiation to be both foolish and abominable.  
Both for that it truss the together the divinity, and enlargeth the humanity, beyond all measure, thrutching up into a corner y earte which no place can contain, and setting at liberty to be in all places, that which must needs be in one place only. If every man will follow his conscience in this matter I doubt not but they shall soon be persuaded how far wide this transubstantiation is from the truth. But now take they hold of the words of the Lord at the first institution of this most sacred Sacrament, which are these.  
This is my body, which shall be delivered for you. This is my blood which shall be shed for you & many into remission of sins. What natural, essential, and real presence they build upon these words, is abundantly declared in the bishop of Wynchester and doctor smiths books.  
I shall therefore most humbly desire the readare utterly to shake of all supersticious● perswacyous of old usages, giving himself wholly to the teaching of the spirit of god who teacheth inwardly in the heart, all them that give over themselves to his teaching & information. And I for my part yielding me to the same spirit, shall in this case write the thing only, which my conscience shall give me to be of the spirit of the living God, and my trust is that the good spirit of god is my leadare. As concerning the understanding of the words of Christ, you shall know that the manner of teaching is double, that is to say by words and by signs.  
By words we teach when we declar● unto the hearers, by words, the thing that we would they should know. By signs we teach when we do some thing whethy the beholders may gather our meayning: 〈…〉 quinius superbus did when he struck of the tops of the highest poppies, declaring thereby that his advise was to have the greatest rulers beheaded. We teach also both by words & by signs, when we add unto the words some action to declare & as it were to expound the words withal. 
Act. xxi.  As is mentioned in the Acts of the apostles of a prophet which declared unto Paul the persecution he should endure at Jerusalem whither he was going, and to make the matter more plain, he took Paul's girdle from about him and ●yed his feet with all saying: the man whose girdle this is, shall be thus bound at Jerusalem. Even so (good christian brethren) our saviour Christ, willing to declare to his apostles, the wonderful paticipation that all faithful christians should have in his body and blood: took bread which is the chief, and in scripture counted the only food of the body of man, and when he had (after his accustomed manner) given thanks, he blessed, not crossing the bread with the three hinder fingers having the forefinger and the thumb fast joined together. No he made no sing of the cross at all. For, to make the sign of the cross was in those days none other, than it is now to make the sign of a gallow tree. He blessed therefore after the manner that the fathers the prophets & patriarchs used, that is, he innocated & called upon the name of his father, desiring him toac comply she invisibly in all his faithful darlings, the thing which he intended to declare unto them by the visible sign. Then said he to his apostles, take ye, eat ye, this is my body, which shallbe delivered for you. Not meaning that he had changed the nature of bread into the nature of flesh, making the bread that he held in his hand his natural body, for than had he given unto them a mortal & corruptible body to eat which thing is so much ungodly that very nature abhorreth it. But he gave them the bread to eat, saying: this is my body, which shallbe delivered for you. 
No●.  I became man for none other purpose, but that my body should be torn & rend for to satifye for your sins, that your souls might be fed and have like participation thereof, as your bodies have of this bread, and you (which be my faithful) are as this bread is, one body made of many bodies, for every little grain whereof this bread is made, is of himself a body, and yet joined together they are but one body. In like manner you that believe in me though ye be many, yet joined together by faith ye are but one body I am your head. This mystery can you not understand with out some visible sign which may represent unto you the verity thereof, take ye this bread therefore and know for certainty that like as it is one so are ye one if ye remain in faith. And as it nourisheth the body, so doth my passion nourish the soul which hath no life but in me & by me. In like manner when he had supped, he took the cup saying, take ye, & drink ye all of this, this is the cup of the new testament in my blood, which shallbe shed for you and many into remission of sins. Do this so oft as you drink in my remembrance, another sign to declare this mystery by.  
This cup of wine is but one body, and yet is it made of many grapes, and so are you but one body although you be many, so long as you be joined together by faith. It comforteth the heart and the lively spirits of the body, and so doth my blood shed on the cross comfort the soul. By this action have I declared unto you the mystery of the paticipation you have in me by faith. Use you the same that this your deliverance by me may never slip out of your mind. We have eaten the lamb which putteth us in remembrance of the wonderful deliverance out of the captivity in Egypte, which was done more than a thousand years paste. So shall you eat this bread and drink this cup in remembruance of your redemption and deliverance our of the spiritual Egipte, and from the spiritual Pharaoh the devil. And when you shallbe demanded what you mean, by this eating & drinking, you shall say. We where through the sin and transgression of the first man Adam, made bond men and captynes to the devil, out of which bondage we could by no means be delivered till it had pleased God the father to send his only begotten son to take our nature upon him, that he might die and be an acceptable sacrifice to pacify the father's wrath. Wherefore the night before he suffered he declared unto us by these visible signs, what communion we have in him of all that ever he deserved for us. And then he commanded us to use the same because we should be always put in remembrance of that our redemption and deliverance, none other wise them Moses did to the israelites the night before he did by the wonderful might of God, bring them out of the great captivity where in they were holden in Egypt. The words of saint Paul to the corhinthians, do teach no less them I have here written. For he sayeth, 
i. Corhin. xi.  so often as you eat this bread and drink this cup, you shall declare the death of the lord till he come. And therefore who so ever eateth of this bread, or drinketh of this cup unworthily doth eat and drink his own damnation. Here is a plain declaration of the end & purpose of Christ when he instituted this most sacred sacrament. Forsooth to keep in remembrance his most dolorous death & precious blood most plenteously shed upon the cross. And who so ever eateth & drinketh it unworthily (that is to say for any other purpose than for the same it was ordained for) the same eateth & drinketh his own damnation. I think not contrary but the most men will think this a strange interpretation of this place (for as moche as the most ancient (yea all) the doctors that make any mention of this place, and calvin himself in this book which I have translated) do apply the unworthiness in receiving of this Sacrament, to the unpenitent heart of the person which receiveth it. And in very deed such one is far unworthy to receive so worthy a Sacrament for as much as he is not the member nor servant of Christ, but a member of the devil and servant to sin. And this interpretation is no less godly than fruitful. For thereby are the members of Christ put in fear to presume to come to the table of the lord unless they have first examined & found themselves the true members of Christ, endued and adorned with perfit faith, hope and charity. But if we will go to the native sense of the text: we shall perceive, that in this place Paul speaketh of the small regard the Corhinthians had to this most sacred Sacrament, not using it with so much reverence as they ought to do. For he addeth these words. putting no difference of the lords body. As he should have said esteaming it nothing better than the common bread wherewith they fed their bodies. The phrase of speaking giveth this interpretation, for if I say. This man was not worthily entertained. I mean not that the party which entertained him was not worthy to entertain so noble a man: but that he was not used as was beseaming for such a man to be used. So that to receive the Sacrament unworthily, is to receive it otherwise or for an other purpose than it ought to be received for, that is after any other form or for any other purpose then the words of the first institution do declare. For when the use of good things is altered from the purpose & end they were first ordained for: then are they unworthily handled. Al they therefore which do privately receive the Sacrament, either to merit themselves or other, other that do make it a sacrifice for the redemption of sin, or to pacify god's wrath in any condition, or after any other form, or for any other purpose than is declared in the words of the first institution: do receive it to their damnation, putting no difference of the lords body, but using it as a matter of merchandise, or occupation to get their living upon. They only receive it worthily, which receive it as a most worthy Sacrament and sign representing unto us the communion and partipation we have in all that ever Christ did or purchased for us, by taking our nature, & suffering therein all manner of most miserable afflictions, & finally, by his most cruel and dolorous death. Therefore to hoist it over their heads, to dance it over the cup, to carry it in the streets with a great pomp and glory, to bow their knees and to knock their breasts before it, and to lock it up in a pire to have it ready to serve at all hours, all such chapmen as shall call for it: is but a politic caste of the merchants which displeye and set abroad to be seen such merchandise as they would feignest sell As they do offend which neglect and contemn this most holy mystery, esteaming it no better than the common bread wherewith ou●e bodies be fed: so do they also offend which honour it with divine honour, making it thereby an idol of all other most to be abhorred both for that (as they use it) it is a plain Antichrist, spoiling Christ of his victory achieved by the one's offering of him self for all: and also for that it pulleth the beleavers thereon, from the true adoration of God the father, and maketh them to ho●our for the invisible, immense, and eternal god, that visible, mensueable, and corruptible bread & wine. Yea (as they use it) it is not the communion of Christ's body and blood at all, but a fond invention of their own. For Christ did not make so many crossings and blessings and then eat it up all himself. But we must believe that they recey●● it for us and in all our names.  
We must believe that their receiving of it is the application of Christ's merits to us. We must believe that they can thereby relieve the soul's in the bitter pains of purgatory. We must believe that our being present at this their sacrifice (as they call it) shall give us good speed in all our affairs, be they never so duly she. We must believe that a priest, (being neu●● so ungodly in his living, never so much subject unto sin, never so much the devils member) is the minister of God, and that his prayer & sacrifice in the mass is acceptable to God. In fine, we must believe that their masses be of strength to purchayse the assistance of god in all dayngers, and a present remedy against plague, penury, and all diseases both of man & beast, against wars, robberies and all incursions of enemies both bodily and ghostly. How can these assertions stand with the communion of Christ's body and blood? did christ show the bread to his apostles and then eat it himself to certify their consciences thereby? Did he bid any one of them, take bread and wine & show them to the residue of the faithful so oft as they would communicate his body and blood: and then eat and drink all himself in stiede of all the faithful that should be present? I think no man is so much without shame once to think it. But I know y● 〈◊〉 of their error. They say that as Christ was the high priest or bishop, to minister unto his apostles the communion of his body & blood, which he did in dead offer on the cross to his father: so did he ordain his apostles and in them all that should succeed them: priests to offer up the self same (say they) to apply the sacrifice done by christ with the merits of the same, to them that are present there at, or that shall by any means have it done for them. Oh blind buzzards. Where are your spiritual eyes become? Did Christ (being the height priest) distribute the bread to his apostles, to the intent that they, & all other their successoures● should show the bread and wine to the people, and then eat and drink all themselves? A man that hath so much ghostly knowledge as the grain of a mustard seed, would not fail to say that Christ meant rather that the Apostles and priests should distribute the bread and wine among the faithful people, wyssing them to certify themselves thereby that they are partakers of the body and blood of Christ. For what saith the text? So oft as you shall do this: ye shall do it in the remembrance of me. But what was it that they should do in the remembrance of him? For soeth divide bread and wine amongst them. The private receyning of the bread and wine therefore: can by no means stand with the institution of Christ: which was, that according to his example, we should by the dividing of bread and wine amongst us: certify ourselves that we are all partakers with Christ in his redemption through the ransom that he paid for us on the cross. How standeth this with our hearing of mass (to the intent to speed the better thereby) when we go about our worldly businesses, be they honest or unhonest, godly or ungodly? Forsooth (I suppose) even as much as the carrying of bread in man's purse (in the night time, or in a tempest) serves to keep him from blasting with evil airs. So that I dare be bold to affirm, that this hearing of mass is no better than me●e superstition, and the mass itself, so far from the institution of Christ: that it seemeth not to be any part of the commemoration of Christ's passion: But a mere invention of man, ●●epte into the church by the subtle suggestion of our most cruel and malicious enemy the devil, who hath always endeavoured to poison all the wholesome food of man's soul, as it appeareth right well by the great abuse that this most sacred Sacrament is groven unto. This was and ought to be so necessary a food to the soul: that without it no christian can ●arie in Christ, neither have Christ tarrying in him, whereby it is plain that without this food no soul, hath any life in it. For Christ is the life that is in the christian soul. No less necessary therefore is this food to the souls of the congregation: them sinews be to the body to hold the joinetes together. Our adversary therefore could in no case be quiet till he had poisoned this so necessary food, corrupting therein the virtue & strength to unite and knit the christians to Christ their head, making it of force to draw them quit from him, by putting their confidence in it, trusting to redeem their sins by oft offering up thereof, in so much that they fell to founding of abbeys, chantries, and anniversaries: for the salvation of their souls, for so was it always specified and conditioned in the writings made between the founders of such abbeys, chantries, and anniversaries: and the receivers of the yearly rents, given to that use. Yea rather abuse  
And in this miserable estate hath it continued even these vi hundredth years, poisoning the souls of them that should have been fed thereby. But here must I beware that our enemy do not poison these words of mine also, causing men to understand me as one that would deny it to be possible for any man to tarry in Christ or to have Christ tarrying in him unless he receive these visible sacraments or signs bread and wine. No doubt (christian reader) the belief & trust in Christ, is the mea●e whereby Christ tarrieth in us and we in him. But this belief and trust are established and confirmed by the use of these visible signs. As this belief and trust therefore, are necessary to the abiding in Chryst: so is the use of these holy Sacraments also, for that it is the establishment and confirming of the said believe and trust. To all them therefore to whom this believe and trust are necessary: are these sacred Sacraments also necessary. Where upon I conclude that all Christians which are of age and discretion to deserve the faith in Chryst: aught also to use these most holy Sacraments to establish and confirm this faith withal. And Chryst knowing the weakness of man, and how hard it was to beat into his head the understanding of the high mystery of the participation and communion that all faithful should have in his merits: used these visible signs, that we might in them (even with our senses) perceive this wonderful distribution of the body and blood of Chryst among his faithful, which our gross nature could no more compass without these visible signs, than the carnal and fleshly jews could when Chryst told them of the eating of his flesh and drinking of his blood by believing in him. To help our weakness therefore, it pleased the almighty wisdom of the Lord, to declare unto us by our senses, the thing that the same senses caused the jews to abhor. The manner I say of our participation and communion in Chryst and all that ever he deserved for us. For even as we see that we being many are partakers of one loof of bread, by eating thereof, and of one cup of wine by drinking thereof: so are we certified by that participation, that we (being many) believing in Chryst: are by that belief, made partakers of christ, and with christ in all that is his, none otherwise than all the members of one body be partakers of all joys and pleasures that chance to the head. For as the loaf whereof we eat is made of many grains: and the Cup of wine whereof we drink is made of many grapes, and yet is but one Cup of wine, and the loaf but one loaf: even so are we that believe in Christ, but one body with him and he our head, notwithstanding we be many in numbered, and of diverse nations, estates and conditions.  
For as in the body be divers members serving to divers uses: 
i. Corhin. xi●.  so are there in the congregation of Christ (which Paul calleth the body of Christ) divers estates. Some Apostles, some preachers, and some teachers.  
And as in the body is no member where unto is not appointed his peculiar and necessary office: So in the congregation of Christ is there none estate or condition but it is profitable, yea necessary to the other. This is a great mystery (sayeth Paul) the mystery I say of Christ and his congregation, for it is his body, 
Thesalo. v.  of his flesh and of his bones. Not that the congregation or church is that natural body that died on the cross, nor we (the members of the same church) the flesh and bones of the same: But for that it was that congregation, it was we (the members of this church) that caused Christ to take our nature upon him, that therein he might satisfy for our sins, making us partakers with him in this satisfaction, and so are we his body and members, that is to say, his body and members were, and are the price wherewith we were redeemed out of the captivity and thrawledome that we were in▪ This mystery is great, and far above the beastly man's capacity. But if we will be given to the spirit: the spirit shall minister unto us abundantly, the understanding thereof. For it is a common phrace or manner of speaking amongst us when any hath bestowed his money upon any kind of merchandise, we say, Lo, here is my. xx.li. or here are his hundredth marks, showing forth the wares that were bought with my. xx.li. or his hundredth marks, so that here the thing bought beareth the name of the price. In like manner doth Paul call the congregation redeamed by Christ's body: his very body, his flesh and his bones, because it is the machaundice that was bought with his body his flesh and his bones. The most sacred sacraments, also of the body and blood of Christ: are called his body and blood, because they declare unto us, what the body and blood of Christ be unto us, none other wise than I call this book the suppet of the Lord, because it declareth the supper of the lord, so that here thou mayst see (gentle reader) wherein thou hast been so far and so long deceived. Forsooth in that thou haste not known nor considered the causes why these most holy sacraments bear the names of that they represent, show or declare unto us▪ But haste grossly persuaded thyself with the carnal and fleshly jews, that christ spoke carnally minding to turn the substance of the bread and wine, into the substance o● his body and blood: when he said unto hi● disciples, this is my body. But doubtless (good christian brother) our most cruel ene●mye, hath in this point uttered even the greatest part of his malicious practise. He hat● not failed always to beat into our heads the omnipotency of God, who could by his word make all things of nought, his verity, which will not suffer him to leave ought undone that he sayeth is or shall be done, and then his words at his last supper. This is my body etc. Here laboureth he with tooth and nail (as they say) to keep us in the plain letter that we measure not these words by the scriptures of like phrace. 
Note the subtlety of the devil.  The verity itself (sayeth he) hath spoken it, wherefore it can not be otherwise. The only almighty which created all things by his word, hath said it: it is not therefore impossible that it should be so. Thou art a christian man and hast professed to believe all the words of Christ to be true, though thy reason can not comprehend the manner how. And wilt thou with the carnal and fleshly jews doubt in the performance of the words that thy saviour shall speak? He said that a virgin should bring forth a child: and wilt not thou believe it because thou canst not by reason be persuaded that it is possible for a virgin to bring forth a child? what could the obstinate jews do more, then blindly and obstinately say: How can this man give us his flesh to eat and his blood to drink? And wilt thou be as obstinate as they and think it impossible for him to give the his flesh (yea his very natural flesh) and blood under the form of bread and wine? Oh subtle serpent. Oh crafty dissembler. Now chaungeste thou thyself into an angel of light. Thou wadest the jews abhor Christ's words because the law (which they professed) taught them that it was abominable to eat the raw flesh or drink the blood of any beast, much more of a man. And because they should not consider and understand the spiritual eating of his dodye and drinking of his blood by faith: thou puttest them in mind of the corruptible Manna that the fathers did eat in wilderness. And that, notwithstanding, that bread came from heaven: yet was it not of such lively force that it might preserve the eaters thereof from death. Yea thou holdest them in opinion that it was not possible for Christ to give them his flesh to eat and his blood to drink, after such sort that their stomachs might away with all. Wherefore they said. How can this fellow give us his flesh to eat and his blood to drink. But here thou comest unto us with the contrary. Thou biddest us believe that he was able to change bread and wine into his flesh and blood that we might thereby away with the devouring thereof Thus thou playest on both hands, with them because they should not look for any spiritual eating or drinking of Christ's flesh and blood. And with us, that we should not regard the spiritual eating and drinking, but that we should most regard the fleshly devouring of the bread and wine. So that neither the jews neither we● can come to the true eating of Christ's flesh and drinking of his blood by unfeigned faith in him and his merities. Here mayest thou plainly see (most dearly beloved in the lord) by what means our ghostly enemy hath spoiled us of the use of these most precious jewels, the sacraments of Christ●s body and blood: and how he laboureth daily in his members (the wicked papists) to with hold from us the knowledge of the spiritual eating and drinking of Christ: which beginneth now to spread the world over all. Let us run therefore, unto our present and only secure in this great danger. To Christ I say let us run, most humbly beseeking him our (Saviour and redeemer) plenteously to pour out, of his spirit of knowledge upon us all, that we may daily more and more, find out the hid and secret abominations, to the utter extirpation and routing out of the same. And in the mean time let us pray together that it may please the Lord to augment the numbered of his faithful turning Saules in to Paul's that the hard hearts, may be mollified by hearing the persecutors preach Christ whom they persecuted. The spirit of truth be with you al. So be it.  
It is the spirit that quickeneth, the flesh profiteth nothing at all.  john. svi.  

FOr as much as the most holy supper of our lord jesus Christ hath of long time been lapped up in manifold and great errors and even of late days wrapped in many opinions and contentions, nothing so quiet as was dreaming: no marvel though certayve weak conscienced persons, can not well determine what thing they ought chyflye to follow, but do, with indeferente and suspense mind, look when the servants of God setting all contention a part shall agree among themselves, and bring the matter to some concord and unity. And saying that such kind of doubt hath no small incommodity annexed, and that it is a thing most dayngerouse, to have no certain determination of that mistrye, the knowledge whereof is so necessary to our salvation: I have thought it a thing most profitable, bryeflye to spoke of the chief sum of the matter and yet plainly to declare what thing we ought chyeflye to stick unto therein. More over, certain honest men perceiving the matter to require no less: desired me earnestly to take it in hand whose request I could by no means deny unless I would have been slake in doing my duty. And that the difficulty thereof may the more easily be opened it is needful to declare what order we intend to follow herein.  
first I shall declare for what cause, and to what end, the Lord hath instituted this most holy sacrament. Then what truite we take thereof, and herein I will declare how the body of Chryst● is given us in it.  
thirdly, what is the right use thereof. Forthlye, I shall rehearse the errors and superslitions whereby it hath been defaced, and so will I declare, how the servants of God ought to differ from the papistes.  
finally, I will declare the original of that contention, which hath been so earnestly maintained even of the same men which in our time, have applied all their study to bring the gospel to light again, to replenish again the congregation, and to restore the sincere and pure doctrine. As concerning the first  
When it pleased the almighty our God by baptism, to choose us into the congregation, that is to say into his house which he will nourish and defend: and that he hath received us, not only as household servants, but also as his children: it behoveth him (if he will play the part of a good father) to bring us up, ministering unto us all things necessary to food and clothing.  
But as concerning the things that pertain to the education of the body, because they be common to all men, so that as well the evil persons as the good be partakers thereof: they are not to be taken as for things appertaining to his household only. No doubt, in that he feedeth and defendeth our bodies, and whiles we be partakers of all those good things which he most plenteously and liberally giveth us, is declared a great token of his fatherly goodness toward us. But in like manner as the life wherein he hath regenerate us, is spiritual: so is it needful that the meat wherewith we should be sustained & strengthened, be also spiritual. For we must understand, that we are not called to possess the celestial inheritance, in time to come only: but the through ●ope we are in manner set in possession thereof ●l ready. So that he hath not only promised us life, but delivering us from death, he hath all ready led us into it in very deed. And this thing obtained we, when he begat us a new with the seed of immortality, that is to say his word, which through the holy ghost he hath printed & fastened in our hearts. That we therefore may defend & sustain this life, we must not seek the caducal & corriptible meats, wherewith the belly is fed: but we must provide for our souls much better & more excellent food. And the whole scripture witnesseth, that the self same words, whereby the lord hath begotten us a new, is the spiritual bread whereby our souls are sustained & fed: the reason is this, by cause in it, Christ our only life is given & ministered unto us. For when god would that all abundance of life, should remain in Christ to the intent that by him, he might make us partakars thereof: he ordained the word also, whereby Christ & all his mercies might be ministered unto us. This sentence therefore is infallibly true, that our souls are fed & nourished, with none other food than jesus Christ. 
Not the visible signs but the things sign●●d.  Wherefore the heavenly father being careful for our education, gave us none other food: yea rather he committed this unto us, singularly.  
And for as much as it is sufficient enough for the recreation and sustenance of our souls, he willed us to content ourselves therewith, and that our souls should rest together therein: because we may by no means be with out that food, which being taken away, none other can be found. Now do we perceive after what sort Christ is y● only food wherewith our souls be sedd●●●ut because he is distributed unto us by the word of the lord as by the instrument appointed for the same purpose: he is named bread and wine. And that which is spoken of the word, appertaineth also to the sacrament of the supper, whereby the Lord leadeth us unto the partaking of Christ. For because we be so weak and feeble, that we can not (with unfeigned trust of mind) receive him, when he is offered unto us in the bare preaching of the doctrine: the father of mercy willing to accommodate himself unto our infimitie therein, 
Our infirmity was cause of the sacrament.  hath joined unto the word a sign to be seen with the eyes, whereby he might represent unto us the very substance of his promesses, that all doubt and wavering taken away, we might be confirmed and strengthened in him.  
saying therefore this mystery is high and hard to attain to: and that we can not by wit comprehend, or by study understand how the body and blood of Christ may be communicate unto us: and that we be so rude and ignorant, that we understand not even the very least of the divine matters: it was needful to declare and open this mystery after such sort as the ability of our wit might away with all.  
And for that cause did the Lord institute the supper▪ that he might print in our consciences those promesses wherewith he hath in the gospel promised, to make us partakers of his body and blood: and that he might establish us in this persuasion, our spiritual life to be remaining in him, that we, receiving so noble a pledge, may conceive a sure hope of salvation. furthermore, that we should be exercised in acknowledging his great goodness towards us, 
Note 〈◊〉 what end the supper was instituted.  & in celebrating and setting forth of the same with all la●de and praise. Thirdly, that we should be provoked to embrace holiness and innoncencie, 
The use of the Sacrament.  for as much as we acknowledge ourselves to be the members of Christ, and that above all other, we set forth and maintain friendship and brotherly concord, whereof we have an especial commandment. When we have well and diligently marked these three causes (to which no doubt the Lord had respect when he instituted the supper) an entry shall be opened unto us that we may the better understand what fruit we receive thereby, and by what mean we may use it a right. We must therefore now come unto the second part, that we may declare what wholesome fruit the supper of the Lord bringeth unto us: so we will understand and gather the same. And that shall we know when we will digentlye perpend our own great lack which if succurreth. No remedy we must needs be vehemently troubled and vexed in mind, so often as we consider what we are ourselves, and when we examine all that is in us. For there is not one of us that can find so much as one little crombe of justice in himself: 
Of ourself, we have none other thing but sin.  but contrary wise, we are defiled with so many vices and wicked deeds, stouffed full of so great a multitude of sins, that there needeth none other accuser than our own conscience: neither needeth it to seek for any other judge to give sentence against us. Whereof it followeth, that the ire of God is stirred against us, and that none of us can be able to escape the judgement of eternal death.  
And unless we will be very dreamars and blockeheades no remedy we shall, through this horrible cogitation, be ve●ed and troubled, as it were with a continual hell fire. For we can not remember the judgement of God, but incontinent our own damnation is before our else. We are therefore all ready swallowed up by the devouring sink of death, were it not that almighty God delivereth us. And what hope of resurrection may we have when we consider our own flesh, so rotten and full of all corruption? And therefore whether we consider body or soul, nothing can be more miserable than we are, so long as we shall consider but ourselves only: and whilst we perceive so great miseries, no remedy we must needs be miserably tormented, and affected with extreme heaviness. That the heavenly father therefore might succure this our calamity, he gave unto us the supper, as a glass wherein we might behold Christ crucified and raised again. Crucified, that our sins might be forgynen. Raised again, that we delivered from corruption and death, might be restored to the heavenly immortality. 
Follow this guide.  This singular consolation take we of the lords supper, that it directeth and leadeth us unto the cross and resurrection of Christ: that we may know for certentye, that we (although we be wicked and unclean) be acknowledged and received of the lord, yea and taken for just: and that by him we are restored to life notwithstanding that we be hedged in within all kindness of death: and that we be replenished with all kind of felicity, notwithstanding that we be miserable and full of calamity. Or to make the thing more plain. When there is no goodness at all remaining in us, neither any one thing, of those things which should help to the op●aynynge of salvation: the supper doth abundantly witness unto us, that we have ●ptayned all things profitable and wholesome, in that we be partakers of the death and passion of Chest, Wherefore we may affirm, that whiles the lord admitteth us in to the fellowship of the goods and richesses of Christ, he openeth the treasury of his mercies. Let us remember therefore that in the supper is given unto us, 
The carnal eaten can not see these things in this glass.  as it were a glass, wherein we may behold Christ, crucified, to deliver us from death and damnation and raised up again to justify us, and give us life everlasting And all be it that the same mer●cye is given unto us in the Gospel: yet, for that in the supper, we have more certainty and fuller frui●yon, we can do no less but acknowledge that we receive this profit thereof.  
But for because the merits of Christ appertain nothing unto us, unless he himself be ou●●s before: it is most expedient that in the Supper he be given unto us, that those things whereof we have spoken, may in very deed, 
Not the natural substancd as ●●●pysters do fa●●e.  be performed in us. And therefore have I used to say. That Christ is the mattire and substance of the Sacraments and that the mercies and benefits which we get by him, are the efficacy and strength thereof. To conclude, the hole strength and energy of the supper consisteth in this thing, to confirm the reconciliation with God, made by the death and passion of Christ. To certify us that our souls be washed in his blood, 〈◊〉 that we be made just through his obedience. And ●o conclude. To print surely in our minds, that hope of salvation which we have in all those things that he hath done for us.  
Upon this must we necessarily conclude, that there is a substance annexed unto this virtue: otherwise should we have no stydfastnesse or certainty therein, we must therefore conclude, that in the supper are given unto us two things, 
As we receive him so is he given unto us. that is spiritually  that is to say Christ, as fountain, origyn and matter of all good things: and the fruit and efficacy of his death and passion, which thing, even the very words that be spoken in the supper do a bundauntly declare For when he bed us eat his body & drink his blood: he addeth, that his body was given for us and his blood shed for the remission of our sins, wherein he doth first declare that his body, and blood are not simply with out any other consideration, communicate unto us: but that we must also consider the fruit that cometh unto us by his death and passion. In fine. How may we be able to come to the fruition of so exceeding good things, unless we be partakers of the body and blood of him that hath produced these things, and given them unto us.  
Now entre we into that question, which hath been so greatly tossed both in time paste and in these our days also: how those words are to be understand, wherein Christ calleth his body bread, and his blood wine. Which words may easily be opened, if we keep in memory those principles which I have before set forth: that is to say, that all the fruit we seek for in the supper, is brought to nought, unless Christ be given unto us therein, as the foundation and substance of all the whole matter. And if we once grant this thing, than no doubt we shall grant also, that there is given unto us nought else but an unprofitable & vain Sacrament▪ if we deny that in it is given unto us the very participation of Christ: which thing were execrable & shame full blasphemy. furthermore, if the manner of the communion with Christ be such that we be partakers of all the mercies and benefits which he gate for us by his death: then are we not partakers with the spirit only but with the mamboode also: wherein he performed perfect obedience to God the father, to the intent he might pay our det es. Although, to say the truth the one can not be without the other. For when he giveth himself unto us, he doth it to the intent we should possess him whole. And therefore, as I have said, that his spirit is our life: even so doth he his own mouth declare that his flesh is our food, 
The mouth of the soul (that receiveth this food) is faith.  and his blood our very drink. If this be not spoken in vain, no remedy our life must needs consist in him, and our souls be nourished with his flesh and blood, as with their proper and peculiar food. Of that thing have we testimony in the supper, when it is said of the bread that we should take it and eat it and that it is his body: and of the cup, that we drink it and that it is his blood here are the body and blood named, to the intent we should learn to seek the substance of our spiritual life therein. Now if any man would demand of me whether the bread be the body of Christ, & the wine his blood: thereto would I answer, that the bread and wy●e are visib●l signs, representing unto us the body & blood of Christ, and that they be called the body and blood because they be as it were instruments whereby the lord jesus Christ distributeth them unto us. This form of speaking agreeth very well with the thing  
For not withstanding that oureeyes, 〈◊〉 nor our wits can not comprehend the communion that we have in the body of Christ yet is it there openly showed before our eyes. We have, in a like thing, an example very fit for the purpose. When the lord would that his spirit should appear in the baptism of Christ, he showed him under the shape of a dove▪ john the baptist reciting that history sayeth that he saw the holy Ghost. But if we mark it well, we shall find that he saw nought else but a Dove. For the substance of the holy ghost is muisible.  
But for that he knew that vision to be no vain figure, but the most sure token of the presence of the holy ghost: he doubted nothing at all to affirm that he saw him: because he was represented unto him under such sort as he was able to abide. Even so must we say as concerning the communion that we have in the body and blood of Christ. It is a spiritual mystery, which can neither be seen with the eyes, neither comprehended with the wit. Therefore, as the weakness of our nature requireth, it is set forth with visible figures and signs: but yet under such sort that it is not a bare and simple figure, but joined unto his verity and substance. The bread therefore is not unworthily called the body: for as much as it doth not only represent it unto us, but also bring unto us the same thing. I can be right well content therefore▪ to grant: that the name of the body of Christ be transferred unto the bread because it is the sacrament and figure thereof.  
But this one thing will I add. 
The substance of a sacrament is the free mercy ther●n p●●mised.  That the sacrametes of the Lord ought by no means to be separate from his substance and verity And yet is it not only meet, but also very necessary: so to set them asunder, that they be not confounded. But to divide them so, that the one should be made perfit without the other is most unsemley. When we therefore, do behold the visible sign: we must consider what it representeth, and who gave it us. For the bread is given to the intent that it should be the figure of the body of Christ▪ & we are commanded to eat it. It is given I say, of God the certain & unchangeable verity. If so be that God can neither deceive nor lie: it followeth that he doth in very deed perform, and fulfil, all that he doth there signify. No remedy therefore, 
It is faith the mouth of the soul, that receiveth this body & blood  we must needs unfeignedly receive the body and blood of Christ in his supper for as much as the Lord offereth unto us herein, the communion for them both. For what should this mean, that we should eat bread & drink wine, to the intent that they should declare unto us that his flesh is our meat and his blood our drink, if he letteing the spiritual verity pass, should give us nought else but bread and wine? had he not then instituted this mystery faynedlye and in vain? And as we say in the French tongue, under deceivable signs? And therefore must we needs grant, that if the representation which the Lord giveth in the supper be no feigned thing, 
Only the faithful receive this substance.  that then the inward substance of the Sacrament is annexed to the visible signs: and that in like manner as the bread is distributed in the hand, so is the body of Christ communicate unto us, to the intent that we should be partakers thereof. And doubtless if there were no more but this one thing, yet ought it to satisfy us abundantly, for as much as we understand that in the supper. Christ giveth unto us the very substance of his body and blood: that we may with full tyghte possess him, and in possessing him, be called into the society of all his good things. For in that we possess him, all the treasures and heavenly goods, which be secretly laid up in him, are set out unto us, to the intent that they should be ours, and that we should enjoy them with him. briefly therefore to define the profit of the supper: we may say that in it jesus Christ is offered unto us: that we may possess him, himself, and in him abundance and plenty of all the mercies and benefits that the mind can desire. Which thing is an exceeding great help unto us in stablishing our consciences in that trust which we ought to have in him. another utility is, that by it we are more steered and admonished to acknowledge the benefits which we have and do day lie receive of the Lord jesus Christ that we may give unto him honour and glory: and that (as meet is) we celebrate his most holy name with continual praises. For by nature we are very negligent, and in remembrance of the goodness of our god, neither do we think there on at any time, unless he do awake our slougyshnesse and provoke us to our duty.  
And with sharper pricks can we not be pricked, then in that he compelleth us (as it were) to see with our eyes, and to handle with our hands, yea openly to know and perceive, the greatness of the inestimable benefit in that he feedeth, and refresheth us with his own proper substance, which thing he would should be declared & made open unto us, in that he biddeth us declare his death till he come. If so be that it be a thing so necessary to salvation, not to be unmindful of the mercies & benefits that god hath showed unto us, but rather diligently to call them a gain to memory, and to extol them greatly to other men, that we may by mutual admonitions be stired up: we see therein a singular commodity of the supper, 
Use this commodity.  which calleth us back from the vice of unthankfulness, & suffereth us not to forget the great benefit which Christ showed us when he died for our sakes: but it bringeth us to this pass, that we give thanks unto him, and do (as it were) with an open testimony, confess how much we are bound unto him. The third kind of utility consisteth in this thing, that we be thereby more vehemently stired up, to sanctimony and purity of life and are with more force of persuasions, driven chiefly and before all other, to keep charity & friendship among ourselves. For, seeing that we be made the members of Christ, being gra●ted into his body, and are joined together with him, as with our head: it is but meet, that we chief be fashioned after his purity, & innocence, & that there be especially such concord among us, as aught to be among the members of one body. Although to have the true understanding of this utility, we ought not to think, that the lord doth only exhort and steer us up, other inflame us with an external sign. For this is the chief thing that he with his spirit worketh entirely in us, 
God worketh by his sacraments as the Geometrician doth by his demonstration.  to add force and efficacy as his ordinance which he hath appointed as it were an instrument serving him to this purpose, that he might accomplish and finish his work in us, therefore, because the power of the holy ghost is coupled with the sacraments, when they be received so as they ought to be: we ought to hope and trust, that they be an help unto us that we may go forward in holiness of life and especially in charity.  
Now must we come to the third of the chief parts which we have purposed in the beginning of this little book, that is to say to the right use, that we may reverently observe the institution of the Lord. For who so ever cometh unto this sacrament, with a certain comtempte, negligently or without regard, nothing careful to hold his purpose, and to persever in that where in the Lord hath called him: he doth frowardly abuse it, and in abusing filthily contaminate it.  
But to contaminate and pollute the thing that god hath so holily consecrated, is a great and intolerable sacrilege. Neither is it in vain that Paul declareth so grievous and cruel damnation to all them that receive it unworthily. For if there be nothing, either in heaven, either in earh, that is more worthy than the body and blood of the Lord: it is no small fault to despise it, 
Note what it is to receive a Sacrament unworthily.  and to receive it without consideration, and to come thither not well and diligently prepared. furthermore, he doth advertise us to prove ourselves, that we may use it even as the thing requireth. If so be that we understand what probation that ought to be: we shall also perceive what use that is which we look for, but great and wise circumspection must be had in this thing. For as we can not be to diligent in examining ourselves, as the Lord hath commanded: even so did the sophistical doctors (whyl●e they required I can not tell what kind of probation, 
These, loode the consciences of men.  and diligence in examining of a man's self, such as never man could be able to perform, hold the miserable consciences to much perplex, casting them into wonderful dangerous anxiety, yea rather into horrible torments. And to be delivered from these inrollynges of perturbations, we must (as I have said before) reduce all things to the institution of the Lord, as to the rule, which if we follow, we shall neither slide nor err. And following it we ought to consider whether we feel in ourselves unfeigned repentance and faith. Which two are so joined between themselves, that it is not possible that the one can by any means con●yste without the other. For if we do suppose that our life remaineth in Christ: then must we acknowledge that in ourselves we are dead.  
If we seek our force and strength in him: then must we understand that we destituted of all strength, do faint. If we put all our felicity in his mercy: we must needs perceive how great our misery is, when that is a way. If our quietness & tranquillity be reposed in him: them must we feel nought else in ourselves but unquietness, troublesome ears, and solicitudes. And such affection can not be in us but it will engender in us a cartayne displeasance of our whole life, besides the carefulness and fear, & at the last, the love & desire of justice. For he that knoweth the filthiness of his sin and the m●serie of his estate whilst he is exiled from God, is so greatly a abashed, that he is constrained, to be out of conceit with himself to condemn himself, and for very dolour of heart to weep and sigh. To these things, is the judgement of. God objected incon●mente, which thrutcheth the conscience of the sinner in wonderful straits, when he perceiveth that he can by no means escape, and that there is no place of defence remaining. When we acknowledging our own misery after such sort are able to taste of the goodness of God then do we desire to direct all the order of our life unto his will, that (abjecting the things which we followed before (we may in him be made a new creature. If we, therefore will have that communion, which is be seeming for us to have, the communion of the most holy supper of the Lord: Let us with a frime confidence of mind take Christ for our justice, 
He that trusteth not in Christ only, hath no part with him.  life and health: let us embrace his promesses supposing them be to certain and constant: let us renounce all succours to the contrary, which strive therewith, and all confidence of the same: that we distrusting ourselves and all other creatures may be quiet in him only, and content ourselves with his only mercy which thing because it can not be done, unless we know how moche need we have of help and succure: no remedy we must needs be most sharply pricked and digged as it were with a goad, through that feeling of our misery: that we as men halfa famished, may desprously look for him. For how fond a thing were it to seek for meat without any manner of appetit: And to get an appetite to meat, the next way is to have an empty stomach, but in such taking that it may admit meat Of this it followeth that it behoveth our souls to be hungry, and seruentlye to desire meat, that they may in the supper of the Lord find their nutriment. furthermore, it is to be noted that we can not desire Christ unless we do aspire to the justice of god: which consisteth in the denial of ourselves, 
〈…〉  and the obedience that ought to be given unto him. For it can by no means agree, that we should be of the body of Christ. 〈◊〉uyng in the mean 〈◊〉 filthily, volt●ptuously, and without ●ule Sc●●ge that in Christ is nought else but all purity, continence, gentleness, sobriety, verity, humbleness and other like vertu●s: it behoveth us (if we will be members of his body) to be clear from all voluptuousness & riot from arrogancy, intempetance, vanity, pride, and other vices. For we can not mingle those with him without great shame and reproach. It behoveth us all way to remember, that there is no more concord between him and iniquity, then is between light and darkness. 
The image of repentance.  Lo by what means we may come to perfit repentance: by appointing our journey so, that our life be fashioned after the example of Christ. But, although this thing be common to all parts of the life: yet take they place chiefly in charity: which in this Sacrament is singularly commended unto us.  
By reason whereof, it is also called the bond thereof. For as the bread, which for the use of all men, is there sanctified, is made of man●● grains, so compact together that one can not be separate and discerned from the other: even after the same rate ought we to be joined together with the indissoluble bond of friendship. And so do we all receive one body of Christ, to the end we may be his m●mbres. 
Discord destroyeth that concord hath builded.  But if we be full of discords and dissensions:: we do as much as in us lieth, tear Christ and paul him in sunder neither shall we be guilty of smaller sacrilege, then if we had done the thing in deed, Let us not therefore be bold to come thither, if any hatred or evil will towards any man, and chief a christian and joined to the unity of the church do remain in us. We must also (for the keeping and following of the order of the Lord) bring with us an other affection: that is to say, that we confess with mouth and declare in very deed how much we are bound to our Saviour: and that we may give thanks unto him: not only that we may give glory to his name, but that we may also instruct one an other, and that our neighbours may, through our example, learn what they ought to do.  
But for that there can no man be found, that hath so profited in faith and sanctity of life, but that he lacketh yet very much: it were danger lest very many godly consciences should be troubled with those words that I have spoken, unless I would return myttigating those precepts which I have 
Believe & dispeare n●t  given of faith and repentance.  
For that kind of teaching is very dangerous, wherein some men, leaving the perfit trust and repentance of the mind, will that all men which be not endued with such things, be excluded. For so should all men, be excluded, not one man excepted.  
And to prove that thing to be true, who can boast that he hath no point of diffidence in him? and that he is depraved with no spot of mind, or with no kind of weakness? 
A necessary prayer  Certes the children of God have such faith that it is needful for them always to pray unto the lord that he be present and help their incredulity. For this disease is so fast rooted in us, that we can by no means be healed, before we be delivered out of the bounds of this body. Yea the holiness of our life is such, that we must needs pray daily to get remission of sins, and grace to amend.  
And, although some be more imperfect than some, yet is there no men but he falleth in many things. And therefore, if that integrity of faith and life be required, wherein wanteth nothing at all: the supper should not be only unprofitable unto all men, 
So the Devil would have it  but also very hurtful, which thing, no doubt, is most wide from the mind & purpose of the Lord which gave unto his congregation, nothing more wholesome than that. When we therefore, shall feel in ourselves a faith not yet perfit, and shall not be endued with so pure a conscience but that it accuse us of many vices: that ought not to let us for coming to the Lords sacred table: so be that we, void of all hypocri●y and simulation, do in the weakness trust for health in Christ, willing to direct our life after the rule of the gospel. But namely I say that there be none Hypocrisy: 
This hypocriis daughter ●o c●re shrift.  because very many do deceive themselves with vain flat cringings, persuaring themselves that it is sufficient if they condemn their vices although th●y do nourish the same: or else it sufficeth if they abstain from them for a time and intend to return to the same again incontinent. But the true repentance is firm and constant. And therefore it bringeth to pass that we strive against the evil that we ourselves carry with us, nor for a few days or months but through all the time of our life: without any manner intermission. When we fel● that vices do s● displease us, and that the vnf●in●d hatred for th●m proteding from the fear of god, is graffed in us, and that we be also led with the desire to live well and holy: we are apt and meet to receive the supper of the Lord: although there be yet remaining in us very many fragments of infirmities. Yea unless we were weak, 
None hath made of medicine but the sick  subject to diffidence, & unperfect life: the sacrament were unprofitable for us, and the institution thereof had not been necessary. saying therefore it is the remedy wherewith God would succure our weakness, strengthen our faith, increase our charity and set us forward in sanctity of life: we ought so much the rather to use it, how much more grievously we feel ourselves oppressed with the magnitude of the disease. Much less ought it to be an impediment unto us. For if we do lay for excuse that we be yet weak in faith, and not of life perfit enough, to the intent we may with draw our selves from the use of the supper it were even like as if a man would abstain from physic because he were sick.  
The weakness therefore of faith & the vices of our life ought to admonish us to come to the supper, as to the chief remedy, that they might be amended and corrected.  
So that we come not, void of all faith and repentance. Whereof the first is hid in the mind and therefore our conscience must bear us witness before God. The later is declared in action and work: and therefore it is requisite that it appear in our life.  
As concerning the time of celebrating the supper, it may not be appointed and prescribed unto all men. For there is no man but he shall sometime have such private impedyment●s, as may excuse a man though he abstain. Besides that we have no precept. whereby all men be compelled to use it so oft as it may be offered vn●o them, but yet if we have respect unto the end where unto the Lord leadeth us: 
Once in aye●e is to lit●e of conscience.  we shall know that the use thereof ought to be much more common than it is commonly among many men. For, look how much more we be ●●pressed with weakness so much the more often ought we to be exercy said in it, because it may and ought to be profitable unto us, both for the confirmation of our faith, and also for the setting for ward of the holiness of life. Wherefore in all congr●gacyōs well ordered, aught to be such custom that the supper be celebrate so oft as may be and so much as the people shallbe able to receive And every private person ought, so much as in him lieth, to be ready to receive it so often as it shall be celebrated in a common assemble: unless he be by very urgent causes constrained to abstain. For, all be it, that the time is not assigned nor the day expressed by any precept or commandment: yet ought this thing to suffice, that we know it to be the Lords will we should use this Sacrament of the times. Otherwise we know not the profit that cometh 
These be the suggestions of the devil  unto us thereby. The excuses that some men lay, be void and vain. Some say they are not worthy: and by that pretext they abstain all the year. Other do not only consider how unworthy they be: But they do also lay for them, that they can not communicate with such as they see come thither unprepared. Also, other suppose that the oft use of it is superfluous: neither do they think that it ought to be so often iterated and repeated, after that we have once received Christ. I ask of those first, which lay for themselves their own unworthiness: how their conscience can sustain so great misery more than an year, & dare not call upon the lord accordingly. For they will grant it to be a point of rashness, to call upon god as a father, unless we be the members of Christ. Which thing can not be done unless the substance and verity of the supper be fulfilled in us.  
And if we have the verity itself▪ we are with much better reason, meet to receive the sign.  
Whereby we perteyve, that they which would exempt themselves from the supper as unworthy, do rob themselves of that great commodity of invocating and praying to god. But I would not compel them whose consciences be troubled and feared by any religion, to the intent they should intermingle themselves rashly: But rather I counsel them to tarry for a season, until the lord shall voultsafe to deliver them from that anxiety. In like manner if there be any other cause I do not deny but it is lawful to defer.  
I do only purpose to declare, that no man ought to continue long in this thing that he may abstain for unworthiness.  
For so is the congregation rob of the communion: 
Christ is 〈…〉 health.  wherein all our health consisteth.  
Let him rather endeavour to fight against all the impediments which the devil casteth against him, lest he be excluded from so great a good thing, and consequently rob of all the benefits together.  
The other men's reason is more aparaunt: because they use this reason. That is to say, if it be not lawful to eat common bread with them that name themselves brethren's, and do, yet nevertheless▪ live filthily and lycen cioussye: moche less that bread, which is consecrated for this intent, that it may represent and give unto us the body of the Lord.  
But it is no hard thing to make answer to these also, that it pertaineth not to every private person, to judge and decern, who ought to be admitted, and who to be depelled: but to the whole congregation, other else the sheep he●de and elders, whose help he ought to use in the ordering and governing of the congregation. For saint Paul commandeth us not to examine other, but ourselves  
It is our duty, to admonish them that live viciously: and if they will not hear us to make relation to the shepherd: that he may finish the matter by the authority of the congregation. But we may not so withdraw ourselves 
we may not do jewel for a good intent.  from the company and assemble of the wicked that we forsake the communion of the congregation. besides these things, it shall oft times chance, that the crimes be not so magnifest, that it may beleaful to proceed to excommunication. For, although the shepherd shall in his mind judge any man to be unworthy: yet may he not pronounce him to be such a one or prohibit him the supper: unless he have convicted him by the judgement of the congregation, which thing when it chanceth, there remaineth none other remedy, but that we desire god that he will deliver his church from all offences: in this mean time whilst we look for the day of judgement, wherein the chaff shall be severed from the good grain. The third, have no kind at all of the lyklinesse of the truth. For this spiritual bread is not given unto us, to the intent we should be glutted incontinent, but rather, that tasting the sweetness thereof, 
A good thing can not be to often used.  we should hunger the more after it, and use it as often as it should be proffered unto us. This is the thing that I have expounded before: that jesus Christ is never so communicate unto us (so long as we be in this mortal life) that our souls may be satiate with him, but that he may be an accustomed nourishment unto them.  
To come to the fourth part. When the devil perceived that the lord left to the congregation, nothing more profitable than this sacrament: he did (after his accustomed manner) employ himself (even incontinent upon the first institution) to contaminate it with divers 
Satan's old practiese.  errors and superstitions, to the intent he might corrupt and destroy the fruit thereof: neither died he seize to labour his purpose, until he had put away the institution of the lord, and turned it into a lie and vanity. It pertaineth not to my purpose to assign in what time every disobeyed and error had his begynnyyg. It shall be sufficient for me articularly to note the errors that the devil hath invented, which we must beware of if we will have the supper of the Lord uncorrupted. first therefore when the lord gave the supper unto us, to the intent it should be distributed among us, that it might represent unto us the communion which we have in his body, and also that we might be partakers of that sacrifice, which he offered unto his father, to purge our sins: men have on the contrary, by their own wits commented, that it is a sacrifice whereby we obtain of god remission of sins. Which thing is detestable sacr●lege, and not to be suffered by any means. For unless we acknowledge, and believe steadfastly that the death of the lord jesus Christ is the only sacrifice, whereby he reconciled us to god the father, putting away all the sins whereof we were guilty in his judgement: we overthrow and destroy his force and efficacy. Unless we grant that Christ is the only priest by whose intercession we are comen again into favour with his father: we rob him of his honour, and do him great injury. Seeing therefore, that, that opinion which feigneth that the supper of the lord is a sacrifice whereby we get & obtayn● remission of sins, fighteth against the same, it must be taken away & condemned as divyllyshe. That it repugneth is most. certain For how can these things agree? That Christ in dying, offered sacrifice to the father: whereby once for all he obtained pardon and remission of all our sins: & that we must sacrifice again daily, that we may obtain that thing which is to be sowght in his only death?  
This error was not at the highest incontinent 
Every pope put to his por●ion  upon the beginning, but increasing by little and little, it was at length brought to this point. It is manifest that the fathers of old time called the supper a sacrifice. But they show a reason why, because the death of Christ is represented there in. Their saying therefore, is to this purpose, that because the supper is the memory of that only sacrifice, wherein we ought utterly to content ourselves, therefore is that name attributed. Neither can I blame the custom of the old congregation, because they did in their gesture & riete figurate a certain image of a sacrifice, with the same ceremonies in manner, that were in use under the old law: this one thing excepted, that in stead of a ●east, they used bread for their sacr●fice. Which thing for that it pricketh to near the jewish mark and is not agreeable to the institution of the Lord, I do not allow it.  
For in the old testament (the time of figures) the lord instituted such ceremonies, to be observed, until that sacrifice were celebrated in the flesh of his most dear beloved son, which was the truth of them all.  
saying therefore, all this is finished, there remaineth no more but that we use the communion thereof. It is therefore superfluous, to declare that thing, with figures. Therefore, by the instruction of Christ, we are not commanded to offer or sacrifice: 
Then is the mass the pope's sacrifice.  but to take and eat the thing that is all ready offered and sacrificed. And although the ancients, did somewhat offend in that observation: yet was not the impiety so great as that which did afterward creep in. For the thing that was proper and peculiar to the death of Christ, was utterly transposed to the mass: that it might satisfy to god for our offences, & that we might be reconciled by it. Besides these things, that office which was Christ's, was attributed unto them which called themselves priests that they might sacrifice unto god, and that they might pray before him with their sacrifices to obtain pardon and remission of our sins. I will not dissemble in these solutions which the enemies of the truth do bring in this matter. That the mass is no new sacrifice, 
The devils solusion.  but the application of that only sacrifice whereof I have spoken. Although they go about to cover their abomination with some manner colour: Yet doth it manifestly appear to be a mere cavillation. For it is not only said that the sacrifice of Christ is but one: but also that it ought not to be iterate, s●ynge that the force and efficacy thereof is perpetual. It is not said that Christ was once offered up to the father, that other should afterward v●e the same oblation: that they might apply unto us the force of his intercession: but that he is entered into the sanctuary of heaven, and that he appeareth there to the intent he may make the father merciful unto us, through his intercession. As concerning the annunciation of the merits of his death, that we may feel the fruit thereof: that is done, not after such sort as they of the popish church think it to be done: but when we receive the tidings of the Gospel, 
The hearing of the gospel applieth Christ's merits unto us.  even such as the ministers whom God hath ordained as embasatours, do in their preaching protest: yea such as he hath sealed with sacraments as with seals. All, aswell teachers as pastors have allowed this opinion of the commone people wherein they supposed, that man to deserve mercy and justification (even for the works sake) which would hear or buy a mass.  
But I say, that if we will take any profit of the supper, we must bring thither nothing of our own, to the intent to deserve the thing that we look for: but that we must only receive with faith, the mercy that is in it offered unto us. 
Measure all that is spoken of the sacrament: by this sentence.  And yet doth not that mercy remain in the sacrament: but as it cometh from the cross of Christ, even so it sendeth us back again to the same. Nothing therefore, is so contrary to the true understanding of the supper, as to make thereof a sacrifice. For it will not suffer us to acknowledge the death of Christ to be the only sacrifice, which shall continue for ever. These things well understand, it shall be evident, that all those masses wherein is no such communion of the supper as the Lord instituted, are nought else but very abomination. For the Lord did not ordain that the priest only should severally satisfy himself after he had finished his sacrifice: but his will was that this sacrament should be distributed in an open assemble, like unto the first supper which he celebrated with his apostles. But after that this detestable opinion was invented, this unhappy custom proceeded out of it as out of an hell mouth, wherein the people contenting themselves with being present at the action, as though they should thereby obtain some great merit, do in the mean time abstain from the communion: because the priest boasteth that he offereth sacrifice for all and chiefly for them that be present. I let pass the deceits and illutions wherein▪ is so moche unseamelynesse, that they are not to be spoken of: as to attribute to every little saint his appropriate mass: and to transfer unto ●atte and will (as we say in the French proverb) the thing that is spoken of the supper of the lord. Also to make merchandise thereof. With the other puddle of filthynesses which have sprung of this name sacrifice. another error followeth which the devil hath sown to the intent to corrupt this high mistcrie that is to say, in that he commented the transubstantiation of the bread into the bodyeand of the wine into the blood of Christ, 
Herein resteth the whole matter.  after the words should be pronounced with the intent to consecrate.  
first that comment hath no foundation at all in the scripture, neither hath it any testimony of the old congregation: and therefore can it by no means agree or stand with the words of the lord. Is not such an interpretation to violent and to much wrested? To say, that when Christ showing bread, calleth it his body, the substance of the bread is consumed, and that the body of Christ succeedeth in the place thereof? But it needeth not to call the matter into question, seeing that the bright & splendiferouse verity is of itself able to confute so absurd a vanity. I let pass infinite testimonies both of the scripture and of the fathers also, wherein the sacrament is called bread. I say this only, that the nature of the Sacrament requireth: that the material bread remain for the visible sign of the body For it is a general rule among the sacraments: that the signs which we see in them, aught to have some similitude with the spiritual thing that they represent. As we are therefore in baptism, certified that our souls be inwardly washed, when the water, that washeth the filth of the body, is powered upon us to declare the same thing: even so must there needs be in the supper material bread, that it may be declared unto us that the body of Christ is our food. For what declaration were it, if the quality witness should represent unto us that body. We know therefore manifestly, that unless the substance of bread do there remain, all the representation, which the lord (willing to accommodate himself to our infirmity) gave unto us: doth utterly decay and perish.  
For the words which the lord spoke sound no less then if one would say. 
Let ne what these words this is my body, do signify.  In like manner as man's body is nourished and sustained with bread: so is my flesh the spiritual food wherewith the souls be quickened. Besides these things. For what purpose doth Paul propone that similitude? as one loaf is made of many grains, mingled and joined together one with an other: even so we (for as much as we take part all of one bread) ought to be fast joined together one with an other. And if the whiteness only should remain without the substance, were it not a thing to be laughed at to here a man speak as Paul doth? Wherefore without any doubting at all I conclude that this transubstantiation is the devils interpretation, to deprave the truth of the supper.  
Many doting casts have followed of this lie: & would God they had not been more than doting casts, & that they had not been also horrible abominations. For men (imagining, I can not tell what manner of placelye presence) have taught that both the divinity & the humanity of Christ are fastened unto the whiteness, nothing considering what inconveniences followed upon the same. Although the old doctors of Sorbone have reasoned very subtllly, 
Oxford and Cambridg be not all void of thes doctoures.  how the body & blood be joined with the signs: yet can it not be denied, but that in the popish church, was received both of high and low, and is at this day with fire, sword, murder, & all kind of torments cruelly defended and holden, this opinion: that Christ is contained under these signs and that we ought to seek him there.  
Which opinion if they will maintain: no remedy they must also grant, that the body of Christ (as a thing infinite) is contained in no place, other else that it is in divers places at once. And in the affirming hereof, they come at length to this pass, that it differeth nothing at all from a fantastical apparition. To appoyn●e therefore such kind of presence enclosed in a place, 
Mar●ians here●●ie.  wherein the body of Christ should be included in, or as they say locally joined to the signe● is not only a thing folly she, but also an execrable error diminishing the glory of Christ● utterly destroying all that aught to be bel●ued as concerning his human nature. For the scripture teacheth in every place that like as in earth Christ took our humanity, even so, he plucking the same out of this mortal estate, and yet nothing changing the nature thereof, carried it up into heaven. And for this cause ought we when we speak of the humanity of Christ, to consider two things. The first, that we diminish nothing of the verity of his nature. The other, that we derogate nothing of his glorious estate. And to do this thing in his kind, we must left up our minds into heaven, that we may seek out redeemer there. For if we will cast him from us under the corruptible Elements of this world: 
Bread and wine are corruptible.  we shall both destroy those things which the scriptures do witness as concerning his human nature: and also bring to nought his most glorious ascension. But because many men have abundantly handled this matter: I had rather let it pass then to wade, further therein. My mind was to note, by the way, this thing only. That to think that Christ is shut up under the bread and wine, other else to join than so together, that our mind cleave fast there and is not erected into heaven: is a devilish dotage, which thing I shall also touch in an other place. And when this perverse opinion was once received, it engendered many other superstitions. first that carnal adoration, which is none other thing but mere idolatry. For if a man would prostrate himself before the bread, and honour Christ there, as if he were there present, contained therein: were not that the setting up of an idol in stead of the Sacrament? For we were not commanded to honour, but to eat. We ought not therefore so rashly to attempt that thing. furthermore this was an observation in the old congregation, to admonish the people before the supper should be celebrated, that they lift up their hearts, to the intent they should understand, that they ought not to stick in the visible sign, 
understand this conjunction aright.  if they would honour Christ a right. But we shall not long contend as concerning this article: if the presence and conjunction of the verity with the sign be well understand: whereof I have all ready spoken and will hereafter declare at large. Out of the same fountain are sprongen the residue of the superstitious ceremonies: as to carry the Sacrament thorough the streets once in the year▪ as it were in a pomp, an other season to set up a taberancle for it, and to keep it all the year long shut up in a pire or case, that the people may give heed there unto as unto god, which shynges because they are all not only invented by man's wytie without the word of god, but also plain repugnant to the institution of the supper: they ought of all Christians utterly to be rejected.  
I have declared whence this calamity of the papistical church, that the people doth all the year long abstain from the communion of the supper, had his beginning: because it is counted as a sacrifice which one man must offer up in the name of the whole multitude. But although we may use it but once every year, yet it is then miserably pulled in sunder, & as it were torn in pieces. For where as the sacrament of the blood ought to be distributed to the people, as it appeareth by the express commandment of the Lord: they decree that the people ought to be contented with the one half part. 
Yea and that is half marred in the dressing.  So are the miserable christians, by most wicked guile rob of the benefit that God gave them neither is it any small benefit to have the communion of the blood of the lord to nourish us with all: and it is to much cruelty to take that thing violently from them unto whom it belongeth of right.  
Wherein we may easily perceive, with what fool hardiness and frowardness the pope hath exercised tyranny against the congregation of God, after time that he only held the empery, when the lord had commanded his disciples to eat the bread that was sanctified in his body: and than coming to the cup he said not only drink ye, but he added exprestely, al. Would we have a thing spoken more openly? he biddeth us eat the bread using no universal word therein. But of the cup he biddeth us all drink. Whence cometh this difference: but that he intended there by to prevent this malice and subtle craft of the devil? Nevertheless, the pope is of such arrogancy and pride: that he dare be bold to command to the contrary: look that ye do not all drink. And that he may declare himself to be wiser than God: 
The pope seeth that Christ▪ saw not  he saith it is right and agreeable to reason, that the priests have some prerogative more than the people, to the end that the dignity of a priest should be honoured. As though the Lord had not been of discretion nor had considered after what sort the one ought to be known from the other. Besides this he objecteth the dangers that might befall if the cup should be given commonly unto all men. Some drop forsooth, might chance to be shed as though the Lord hadnot foreseen that thing.  
Doth he not lay negligence to the lords charge, that saith he confoundeth the order that he should observe, and that he hath cast his people into this danger without any manner of reason? And that they may declare that there ensueth no great incommodity upon this change, they say that the whole is comprehended under one kind, because the body can not be separated from the blood. As though the lord had disc●uered them, the one from the other. For if the one part may be left as superfluous: it had been foolish and vain for both to be distinctly, & severally given unto us. But some of the pope's band, perceiving that this so great abomination could not otherwise be defended then impudently, went about to cover it by some other means. They say, 
Then he spoke not to our priests.  that when Christ instituted this Sacrament, he spoke unto his apostles only whom he had as then promoted to the order of priesthood. But what answer will they make to Paul, which sayeth, that he hath taught the christian people the thing that he learned of the lord, that every one should eat of the bread & drink of the cup? But who hath revealed unto these men that Christ gave the supper unto his apostles as unto priests? The words sound to the contrary in that he doth afterward command, that they following his example, should do the same. He prescribeth therefore a rule which he would should continue in his church for ever. And this rule was in the ancient time observed: unto such time as Antichrist ruling alone, advanced himself, and stretched up his horns against God vertitie, to the intent to destroy it utterly. We see therefore that it is intolerable frowardness, so to divide and tear this Sacrament that those parts should be dissevered which god hath joined. That I may conclude the more briefly: I will comprehend in one chapter, the thing that else might have been divided. That is to say, that the devil, hath (without any doctrine of the supper) brought in this manner of celebrating, 
And yet must all ●e holy.  setting up in the stead of the doctrine, ceremonies, some filthy some unprofitable, some also noisome & dangerous: whereof have ensued very many evils. In so much that the mass which is used in the popish church in stead of the supper, if I should define it a right, is none other thing, than a mere apish emulation & disguised masking. I call it an apish emulation, because that like as apes do play the wantoness in imitating, rudely & without reason, the works of men: even so do they imitate the Lords holy supper in such wise, y● with their prepesterous inventions, they corrupt the hole truth thereof. And to declare this to be true, is not this the chief thing hat the Lord left with us, that we should celebrate this mystery with perfit and true understanding? 
Then is it the doctrine that nourisheth.  where upon it followeth that the substance thereof consists in doctrine.  
And that once taken away, there remaineth nought else but a ceremony, could and without virtue or strength. Not only scriptures are witnesses of this thing, but also the pope's own laws: wherein there is a sentence alleged, in which Augustine asketh what other thing baptism should be without the word, than a corruptible Element. Wy●h the word, as he addeth incontinent, not in that it is pronounced, but because it is understand etc. Whereby he declareth that the sacraments do take their force and energy of the word of the lord: when it is preached after such sort as it may be understanded. The residue, is not worthy the name of a sacrament. But in the mass, it is so far unlike that any doctrine should be intelligibly hard, that contrary wise all the whole mystery is thought to be profaned unless all things be said and done privily & covertly to the intent nothing may be perceived or understand. So, that their consecration differeth nothing from a kind of enchantment. For after the manner of an enchanter, they think that with whisperings & divers gestures, they bring Christ out of heaven into their hands: Whereby we perceive, that the mass so ordained, 
The true definition of the mass.  is rather a manifest and open profanation of the supper, than the observation thereof: and that the peculiar and chief substance of the supper wanteth: which consisteth in this thing, that the mystery be truly opened to the people, and the promesses rehearsed with open voice: not that the priest: with out other reason or understanding, should stillly whisper out an humming that can not be understand. I call it a play or masking, because there is nought else seen but the foolishness and gestures of players, which things would become a play much better than the sacred supper of the lord. No doubt, the sacrifices of the old testament were celebrated with divers ornaments & ceremonies. But because they had a good signification, and were all ordained to instruct and exercise the people in godliness: they were far unlike unto these, which serve for none other purpose at all, but that without any manner profit they may occupy and hold suspense, the mind of the people. To conclude, because these mass mongers (if I may so call them) do allege this example of the old testament, for the defence of their ceremonies, it shall be good to note what difference is between that which they do, and that which was by god commanded to the Jewish people.  
For if I lay for me this one thing, what so ever was then done was founded on the commandment of God: and that their foolish trifles have none other foundation than on man's invention: were not there a great difference? But I have things to disprove them with, that be much greater than these be. For it was not for nought that the lord prescribed such a form for a time, to the intent that at the length it should have an end and be abrogate No doubt because he had not as then declared his doctrine so plainly, he would so much the rather that his people should be exercised in figures: that the thing which wanted in that testament, might be repaired in the other. But sense that Christ appeared in the flesh: look by how moche more the doctrine is lightened, so much more are the figures diminished. Seeing therefore we have the body▪ we must leave the shadows. For if we will replenisshe the abolished ceremonies: we shall patch again that vail▪ that Christ broke insunder by his death and so shall we obscure and darken the light of the Gospel. Thus do we perceive, that this multitude of cerimones, which is seen in the mass, is the form of the jewish law, utterly contrary to the christian religion. I am not of that mind that I would disprove all ceremonies, which do serve to honesty and a public order, whereby the more reverence is given to the sacrament: so that they do well agree to the purpose, 
Honest ceremonies are not to be despised  and be sober. But that immensurable laborynthe, may by no means be suffered: for as much as it hath engendered infite superstitions, & made the people as it were amused with out any manner edification. By this it may easily be perceived wherein those, unto whom god hath opened the understanding of his truth, ought to deffer from the papistes▪ First, they shall be out of doubt that it is abominable sacreledge, to count the mass as a sacrifice, whereby remission of sins may be obtained other to repu●e the priest for a mediator, which may apply the merits of Christ's passion unto them y● buy masses, or be present at the doing of them, or do with devotion worship them. But they shall rather believe that the death and passion of Christ, 
Then are mass pense lost.  is the only sacrifice whereby the ire of god is pacified, and perpetual justice gotten unto us. And by sides these things that the lord jesus is entered into the celestial sanctuary: that he may there show himself for us, and by the virtue of his sacrifice, pray for us. But yet they shall esealy grant, that the fruit of his death is communicate unto us in the supper, not by the merit of the work, but for the promesses that are made unto us therein, so that we embrace them with fa●th. furthermore they ought in no case to grant that the bread is transsubstanciated (as they say) into the body of Chryst, or the wine into blood: but they must in that thing constantly believe, that the visible signs do retain his substance, that hey may represent unto us, that spiritual verity whereof I have spoken before. thirdly▪ although they ought to be surely persuaded with themselves that the lord doth in veri deed give the same thing that he doth represent: and so that we do unfeignedly receive the body and blood of Christ: 
Learn to seek Christ.  yet shall they not seek if as included under the bread, or fastened (as they say) locally unto the visible sign: moche less ought they to honour the sacrament, but to stretch up the mind into heaven, that they may there receive and honour Christ.  
Hence shall it come to pass that they shall despise and condemn for idolatry, all those superstitious ceremonies, as well of the carrying forth of the sacrament in pomp & processions, as of the building up of those tabernacles wherein it is set forth to be honoured. For the promesses of the lord stretch no farther, then to the use which he committed unto us. furthermore they shall judge the institution of the lord to beviolated and broken, in that the people is rob of the one part of the sacrament: and that it is necessary, that both parts be wholly distributed, if it should be observed aright, In fine, they shall suppose, that it is not only superfluous but also dayngerouse, and that it becometh not the Christian religion, to use so many ceremonies, taken of the jews, more than the simplicity wherein the apostles instructed us. They shall also judge that it is even of an ungodly frowardness, so to celebrate the supper with gestures▪ and maskers movings, that no doctrine at all may there be herd, but is rather buried, as though it were a certain kind of magical art. To conclude at the last, we must now come to the last of the chief parts. That is to say, 
Yet by this was the truth tried out.  to that contention which in our time is steered in this matter, which for as much as no doubt it was of the devils steering upon to let, or rather to break the course of the Gospel, I would wish it to be forgotten for ever: much less can I be delighted in the rehearsing of the same.  
But because I do perceive very many godly minds: which know not whither to turn themselves: I will briefly say the thing that I shall think necessary to declare how they may deliver themselves.  
first I desire and beseech all faithful persons even for the names sake of the living God, that they be not greatly offended, because this controversy is moved among them that were the chief capiteynes, in restoring and bringing in again of the doctrine of the gospel. For it is no new thing for the lord to suffer his servants to be ignorant in some things: and suffer them to contend among themselves: not that he would suffer them to err continually, but for a time: 
The apostles varied in some things  to the intent he might make them more humble. And no doubt if all things had chanced prosperoussye to this day, and had flowed according to our will, perchance men would have forgotten themselves: other else the mercy of god should not have been so much known as it ought to be. And therefore the lords will was to take away from men aloccasyon of glorying: that glory might be given unto him only.  
furthermore, if we consider with how great darkness the world was beset, when they which moved this controversy, began to lead us back again to the light of the verity: in deed we will marvel nothing at all though they knew no● all things even from the beginning. It is rather a notable miracle of god, that they, in so little space of time, were so illumined, that they themselves might escape & lead other out of that sink of errors wherein we had been so long time drowned.  
But there is no better way, then to rehearse the matter itself even as it was done. For thereby it shall appear, that there is not so much matter of offence in this behalf, as is commonly supposed to be.  
When Luther began to teach, he handled the matter of the supper so, that as concerning the corporal presence of Christ, he seamed to leave it such, as all men did then conceive. For condemning transsubstanciaon, he said that the bread was the body of Christ, because it was joined together with him. Besides this, he added certain hard and gross similitudes. But that he did by compulsion, because he could not otherwise declare his mind. For it is an hard thing to expound so hard a matter: and not to use some things, not all of the fittest for the purpose. After this did zuinglius, and Ecolampadius begin to grow. Which when they considered the guile and deceit that the devil bade brought in, inestablishing that carnal presence: which had been taught and believed. v●. hundredth years before: they supposed it wickedness to dissemble a matter of so great importance. And chiefly because there was annxed unto this erro●te, 
To honour a creature as God is idolatry.  an execrable idolatry, that Christ should be worshipped as included under a piece of bread. But because it was very hard, to pull back this opinion, which had been long & deeply rooted in the hearts of men, they applied all the force of there wit, to impugn the same, teaching that it was a most gross and absurd ●rroure not to acknowledge those things which be throughout the whole scripture, testified of the ascension of christ. That he, in the nature of man, is received in to heaven, and that he shall tari● there until he descend to judge the world. But whilst they were very moche bent unto this purpose: they omited to declare what presence of christ in the supper we ought to believe, & what communion of his body and blood is there received. In so much that Luther supposed them willing to leave nought else but the bare signs void of the spiritual substance. And therefore he began to resist openly: in so much that he declared them worthy to be counted for heretics. And after the contention warred one's hot, in progress of time it was so increased & inflamed, that it was to fiercely stired to & fro, about a: ●v. years together, during which time, neither party would, with indifferent and quiet mind here other. For although they did once confer between themselves: yet was there so great alienation of minds, that they departed the purpose not brought to pass. For when they should have come to some concord, they recoiled more and more: minding nought else but to defend their opinion and to confute the contrary, we perceive therefore in what thing Luther erred and also wherein zinglius and Ecolampadius did err: It was Luther's duty: at the beginning to admonish that it was not his purpose to stablish such a local presence as the papists do dream. Also, to protest that he sought not in this place, 
Learn here the truth.  to have the Sacrament honoured as God. thirdly to abstain from those rude similitudes, most hard to be understanded: or else to use them moderately, and to interpret them so, that they might not have been cause of any offence. To conclude, sense that contention was moved, he passed all measure both in declaring his opinion, and also in rebuking other, with to much● rigour of words. For when he should have expounded his mind so, that it might have been received: according to his accustomed vehemency, to the intent to impugn them that held the contrary, he used incredible forms of speaking: which could not well be suffered of them whose minds were but slenderly appointed to give credence to him. The other also, offended in that they did stick so styefely in the impugning of that superstitious and fantastical opinion of the papists, as concerning the placely presence and the adoration that followed thereof, employing their diligence to the rooting out of vices, rather than to the establishing of the thing which was profitable to be known.  
For notwithstanding that they denied not the verity: yet did not they teach it openly as was beseaming. This do I understand, that whilst they gave themselves studiously and diligently, to affirm that the bread and wy●e were called the body & blood of Christ because they be the signs thereof: they thought not that they ought in the mean time to do this thing also, to add to that they are the signs after such sort that the verity is nevertheless joined unto them. 
This verity is the ●remercie promised therein.  Neither did they declare that they went not about to deface the true communion, which the lord giveth us in his body & blood.  
Of truth neither of them was unworthy blame, for as much as they did not sustain to here one an other, that all affection laid apart, they might follow the verity, on which side so ever it should appear. But yet ought not we therefore, to let pass our duty towards them, lest we forget the mercies and benefits which God gave unto them, and distributed unto us by their hands For unless we be unthankful, and unmindful of those things which we own unto them: abstaining from all reproach and evil report, we shall easily forgive these and much greater things. To conclude, seeing that we know they were both of Godly conversation and excellent doctrine, and that they also which at this day be on live, be no less: we ought neither to speak nor judge of them, otherwise than with great modesty and reverence.  
And chiefly because it hath pleased our lord God so, that after he had by this means instructed them to humility, he made an end of this unlucky contention, or at the lest qualified it for the time, so that in the mean season it might be finished. This have I spoken because there is as yet no order published, wherein that concord is appointed: which thing were very nessarie. But this thing shall be when God will that all they which should set an order in these things, 
His will be doene.  do agree in one. In the mean time this aught to suffice you that there be a brotherly friendship and conjunction between the congregation: as belongeth to the Christian communion. With one voice therefore we will confess, that when we do according to the institution of the Lord receyu● the Sacrament with faith, we are undoubtedly made partakers of the substance of the body and blood of Christ How this thing should be done, some men can better define and more plainly expound, than other. But this thing is chiefly to be remembered, that we exclude all carnal imagination, & that the mind ought to be erected into heaven, and that we think not our Lord jesus Christ to be so vile that he may be contained in corruptible elements. Again, lest the force of this most sacred mystery, should be diminished, we must think that it is wrought by the secret and wonderful power of God: and that his spirit is the bond of this partaking: which is for that cause called spiritual.  
Finis.   

¶ The order that the church and congregation of Christ in Denmark, and in many places, countries and cities in Germany doth use, not only at the holy supper of the Lord, but also at the ministration of the blessed Sacrament of Baptism and holy Wedlock.  
TO all that hunger and thirst the glory of God & wealth of their neighbours, be grace mercy and peace from the same everlasting God our most dear father in heaven thorough our Lord and only Saviour jesus Christ. It were to me a singular comfort (my right dear and entirely beloved brethren, and sisters in jesus Christ) if I might be with you myself continually, & communicate unto you some part of that little talon, which I have received of the Lord my God for your sakes, and all the lawful ways that I could devise, I have sought this great while, to obtain licence of the higher powers for the same purpose. But it will not be. Wherefore though I be hindered and kept from you by all the means that Satan & his members can imagen, yet shall ye have my poor heart, yet will I not cease to wish you good, yet will I do the best for you that I can, although it be but with my pen. In token whereof, I have set forth unto you the order and manner that many which have received God's word unfeignedly, do use not only at the most holy supper of our Lord, but also at the ministration of the blessed Sacrament of Baptism, and when any couple of persons are joined into holy wedlock. And this have I done, to the intent, that when ye have spied and do see, that this order is agreeable unto God's word not varying from the most wholesome doctrine thereof. Ye may wish in your hearts to have God's truth prosper likewise among you in the realm of England: And pray unfeignedly with me and all other sinners, that the father of mercy and God of all comfort will ●o lighten and illuminate the hearts of our rulers, that they may follow the earnest monition of the second Psalm, and be no more without understanding, but be wise by times and embrace the son of God, while he offereth himself unto them And not only to suffer the word of God to have the upper hand above all other doctrines, but also themselves to lay to their hands in abolishing the blasphemous and damnable abuses that are here (as yet▪ suffered about the forsayed three principles of Christ's religion, wherefore dear brethren, when ye compare this order under written (which is the doctrine of God's word, and practise of the primitive church) to the vain ceremonies used here yet (after the church of Rome) lift up your hearts to almighty God and beseech him, that for Christ's ●ake 〈◊〉 will once grant, that these three (his holy Supper, holy Baptism, holy wedlock) may be truly and sincerely ministered and practised also among us. To the glory of his blessed name ●nd increase of his kingdom for ever. Amen.  

¶ The order taken for the due ministration of the holy Supper of the Lord.  
FOr thy better instruction thou shalt first understand, that the blessed Sacrament of the body and blood of the Lord (the worthy memorial of our redemption) is at no time denied to any christian man (where gods word is truly preached) if he lawfully require it. And as none doth minister it save the priest which is the officer appointed thereto. So is it not ministered, but when there be other present to receive it as well as the priest.  
Now because that where gods word is truly preached, men do see the fruit of the said holy Sacrament, therefore resort they the oftener to the same holy supper of the lord and delight the more therein. But specially to see what a numbered come to it on the sunday, & how reverently, it would do one's heart good. And because they may the more fruitfully be partakers thereof, therefore on the saturday when the preaching is done (every day they have a sermon) all such as are appointed in themselves to be partakers of the lords supper come (one after an other) to the priest: of whom they learn, not only what the Sacrament is & the right use thereof, but also they being repentant and sorry for their sins, & professing amendment, receive there gods promises for their absolution, to the singular comfort of their conscience: & are exhorted by the priest, to do against the morrow, as the holy Apostle Paul biddeth them: that is even to try, examen, and prove themselves, whether they can be content unfeignedly in their hearts, to take better hold on the kingdom of God, than they have done in times passed, to be more steadfast in faith and hope toward god & his promises, to bemore fervent in prayer and love toward God, and for his sake to show unfeigned love toward every man, to forgive heartily as they would be forgiven, to mortify their flesh dally more and more by reasonable abstinence and godly exercises of the spirit and virtuous occupation of the body, to be glad in distributing the works of mercy to the poor etc.  
And when the priest, preacher, or curate for all is on thing) hath given every one, this or such a like exortation, and enjoyved each one his penance according to his estate as subjects to be true & obedient to their ruler's servants to be faithful and diligent in waiting on their master's conmaundement, children to honour and ob●ie their parents▪ and to learn virtue while they be young, householders to keep their houses in the fear of God, & so forth) when the priest (I say) hath enjoined them thus to live and to increase in the same well doing, he committeth them to God and to the word of his grace, And so they depart.  
¶ On the sunday in the morning (at vi of the clock in Summer, and at vii in winter) the bell ryngeth, and the people, prepare themselves to the church, so that soon after the bell hath rung the seco●de time, the church is almost full of men, women and children, Then a little afore the hour is expired, they ring the bell the third time, which ceaseth not till the hour strike: And at the quere door beside the table of the Lord, stand two good sober singing men, which (commonly a quarter of an hour a fore the sermon) begin a psalm and all the people both old and young with one voice do sing with them, after such a fashion that every note answereth to a syllable, and every syllable to one note commonly and no more: so that a man may well understand what thessing. But first for the most part they sing the Pater noster in their mother tongue, & then the Psalms, some time more, some time fewer according as the time requireth, but all in their own language. Now when the clock smiteth (which is commonly vii in Summer. but viii in winter) the superattendaunt or chief curate cometh in to the pulpit, and fryste of all, he wisheth unto his audience and to himself▪ grace merry and peace from God the father through his blessed son jesus Christ our saviour: And to the intent that their hearts may be opened to the true understanding of the gospel, which he is about to preach unto them, he exhorteth them to call for help to the holy ghost. So after that the two foresaid men (or at the least one of them) hath orderly begun, all the thurch followeth, and sing with one voice unto the holy Ghost this song, Ueni sancte spiritus etc. or such an other like it, in thyr mother tongue.  
¶ Then the preacher taketh the gospel of that present sunday (or some other place of the scripture, that he is appointed to declare) and expoundeth it clearly by the other manifest places of the bible, noeting in it such lessons, such consolations, and such ensamples as are for the edyfienge of his audience.  
¶ Comenlye at the latter end of the sermon, he maketh a prery short rehearsal of it by the way of exhortation to the people, or prayer toward God. And then requireth he them to confess and knowledge their sins unto God with him, every man in his own conscience, and to say such or like words in his heart, as I have plurally expressed in the general confession, that I humbly offered to the Kings most honourable counsel for the edifying. Anno. M. D. xxxix. When the priest hath prayed for all estates, and made this or such a like confession in their name, he prayeth God to be merciful to them, to bless them to show the light of his countenance over them, and to have mercy on them.   

¶ Then giveth he them this or such a like absolution, and sayeth.  
TO all them that repent and are sorry for their sins, detesting and abhorring their old wicked life. If they be hungry and thirst for God's mercy in Christ, believing surely to have forgiveness only by him, purposing to for sake all abomination of living, and from hence forth to live in the fear of God and unfeignedly to keep his commandments: To all such (by the virtue of God's word and commission of the same) I pronounce and warrant free remission and clean forgiveness of all their sins. To the other that will not repent▪ but still harden their hearts against God's truth, continually abiding in the blindness of false doctrine & filthiness of wi●ked living, having no purpose nor mind to come to repentance: To all such (by the virtue of the same word and commission thereof) do I pornounce damnation and the terrible wrath of god, until they amend.  
¶ So after that he hath wished the peace of God unto his audience, he cometh down Then all the congregation and church in manner afore said, do sing the Crede or believe in their own mother tongue. And when that is done, the curate or else his coadiutour, standeth up afore the table of the lord, and requireth all such as are appointed then to be partakers thereof, to be well aware what they do, and to make a just account with themselves after what manner they have proved and tried their own consciences, whether it be done unfeignedly & in an earnest manner & whether they be at one with all men, and so forth. If it be so in deed, he giveth God thanks for it. If no, he prayeth them right gently, that they will think no shame to absent themselves from this holy supper till the reconciliation be made, lest they come to it unworthily. And then giveth he them this exhortation, or else another such like:   

¶ An Exhortation at the supper of the Lord.  
Dear friends, we are all baptized into the death of our Lord jesus Christ: wherefore after holy baptism: we must all the days of our life, fight and strive in continual battle & war against sin, death and the devil, & so bear about with us in our bodies the passion and death of our Lord jesus, and we prove by experience, that the enemies whom we have to do withal, are neither weak, nor feeble, but mighty and valiant, to whose power men are naturally subdued so that upon earth there is none so mighty, as to resist this power of darkness through his own strength, so feeble and weak is all our ability in comparison thereof. For the which cause God the father through Christ his dear son hath ordained another power and kingdom, in the which is righteousness and life: and through his death and blood hath he delivered us and brought us from sin to righteousness, from death to life, from the devil to God, & hath included the kingdom of his grace in the preaching, believing and following of his word: which being begun in the holy christenty, shall go forth until the last day: that we which receive, believe, and do after the same word (by the merits of Christ our reconciler and Saviour) should be and continue for ever his dear children, & heirs of the kingdom of grace, that is to say, of everlasting salvation, for as much as we through such faith do eat continually his flesh & drink his blood, that is to say, abide in him, and he in us.  
¶ To the intent now that this so great goodness declared by the word of God, might daily among us be practised, distributed and exhibited, therefore hath the gracious and merciful Lord jesus Christ instituted and ordained a remembrance of this his wonderful work, and commanded, that we at his supper in the Sacrament, should eat his very body and drink his very blood. Whereby the hearts of all such are faithful believers and fear God, might be assured of this same grace of God, and everlasting salvation: And also that in the holy congregation and church his glorious remembrance might 〈◊〉 kept, that is to say, to give him thanks & prai●e, to sing, speak preach, & read thereof, to exhort & comfort one another among themselves. And finally with all faithfulness one to show toward another such love and favour, as we ourselves have received of our dear lord jesus Christ. ¶ And for as much as we now are happened in these later days, in the which this so precious treasure is unhallowed and wickedly abused. This holy Sacrament shall (for the necessary causes now rehearsed) be to us also a testimony of this present time before god and the world, that we do utterly both in word and deed, refuse and forsake all the dis●eatfulnesse of the papistry, and that we faith fully with all our hearts submit ourselves under the gospel of jesus Christ.  
¶ Wherefore ye dearly beloved in the Lord, for as much as this matter is so weighty, even Gods own institution and ordinance, yea, and his commandment also that we should do it. And likewise saying the necessity which should cause us to accomplish the same, is so great, specially on our behalf towards God (to whom we own a long Deo gratias and thanks) we ought in no wise to refrain ourselves from it, neither suffer ourselves to be kept back there from: but oft-times with repentant hearts to seek this our soul's medicine & comfort of our conscience: believing what Christ saith to us herein, & doing as ●e commandeth us  
¶ And as for those that seek no such repentant hearts faith and comfort herein, but live in open blasphemy, continuing in sin and wicked life. They shall know, that they are unworthy of this holy supper, and shall be excomunicate, till they amend.  
¶ But to the intent that the unrepentant may thorough the grace of god be lightened, and that we ourselves may fruitfully enjoy this supper to the amendment of our lives, & also that all Christendom generally may be the better and be edified. Therefore let us heartily make our prayer to god the father of all mercy: believing assuredly, that he will graciously hear us thorough our Lord jesus Christ, who commanded us to pray, and promised us, saying: Ask and ye shall have: seek, & ye shall find: knock▪ and it shallbe opened to you.  
¶ Wherefore in consideration of the same conmaundement and promise, life up your hearts and say thus with me in your prayer.  
O Lord god our father in heaven we thy miserable children upon earth beseech the that thou will mercifully look on us & lend us thy grace ¶ That thy holy name may be sanctified among us and in all the world thorough the pure and sincere teaching of thy word, & through earnest charity in our daily living, and our conversation. Seclude thou graciously all false doctrine and evil living, whereby thy worthy name might be blasphemed and slandered.  
¶ O let thy kingdom come and be great. All sinful, blind people and such as are holden captive of the devil in his kingdom▪ those bring thou to the knowledge of the true faith in jesus Christ thy son.  
¶ Strength us Lord with thy spirit to do and to suffer thy will both in life and death in well and woe, that our will may all way be broken, offered up and mortified.  
¶ And give us our daily bread: Preserve us from covetous desire and carefulness of the belly, that of the we may be assured to have abundance of all good things.  
¶ forgive us our trespass, as we forgive them which offend us: that our heart may have a sure and glad conscience, and that we never fear nor be afraid for any sin.  
¶ Lead us not into temptation but help us through thy spirit to subdue the flesh, to despise the world with his vanities, and to overcome the devil with all his crafty assaults. And finally deliver thou us from all evil, both bodily and ghostly, temporal & eternal. Amen.  
¶ They that earnestly, desire all this, let them say: Amen believing without any doubt, that it is granted & heard in heaven according as Christ promised us, saying, when ye pray, believe assuredly that ye shall have it & it shall come to pass. Amen.   

¶ Then rehearseth he the words of the holy supper out of three evangelists, Mathewe, Mark and Luke, and also out of S. Paul Cor. xi. saying.  
THe lord jesus the same night wherein he was betrayed took bread, & giving thanks broke it & said: Take ye & eat, this is my body, which shall be given for you. This do in the remembrance of me. In like manner when supper was done, he took the cup also saying. This cup is the new testament in my blood. As of●e as ye drink this do it in remembrance of me. This done, the whole church in manner above said, do sing a psalm or two of thanks giving for this blessed Sacrament. And in the mean saeson, they that are appointed them to sup with the Lord, and come soberly and with great reverence one after another) the men first and then the women) to the table of the Lord: where they kneeling (one I say after another) receive at the hand of one of the priest's, the Sacrament in form of bread. And then goeth he with like reverence to the other end of the table, and at the hand of an other of the priests (which standeth there ready for the same purpose) he kneeleth down and receiveth it also in the form of wine, and all the other follow reverently, and do the same. If one of the priests or both be disposed likewise as them to sup with the lord, he kneeleth down, & his companion serveth him. And even so doth he also to his fellow in like manner and reverence.  
¶ If the communicants and they that receive then the Sacrament be many, they sing the more Psalms of thanks giving: else sing they the fewer.  
¶ When this holy supper is done, & the partakers thereof that were appointed thereto served, one of the ministers standeth up, & exhorteth the people to give earnest thanks to God, with this or such a like prayer.  
¶ O almighty God, most merciful father, thou that openest thy gracious hand, whereby all things living have their food in due season, we give honour, praise and thanks unto the for all thy benefits both ghostly and bodily, which thou hast richly poured upon us without any of our deserving: but specially we thank the for this worthy memorial of our redemption wherein thou haste nourished and fed our souls with the body and blood of thy dear son our Saviour jesus Christ blessed for ever. Amen.  

¶ An other.  
O Lord jesus Christ our redeemer, honour and praise be all way given unto the for feady●g our soul's with this spiritual and heavenly food. And we beseech the for thy tender mertye, that as thou hast given it us for a sacrament of continual thankfulness, of daily remembrance and of charitable unity. Euenso most merciful saviour, lend us all way thy grace, to be thankful unto the for it, and not only by it to be continually (mindful of our redemption purchased thorough thy death & bludsheding) but also in consideration thereof to increase in love toward thee, and all mankind for thy sake.   

An other.  
O Lord God almighty, we thank the with all our hearts that thou hast fed our souls with the body and blood of thy most dear son. And we beseech the unfeignedly, so to illuminate our minds with thy holy spirit, that we may daily increase in strength of faith to thee, in assuredness of hope in thy promises, and ferventness of love toward the and our neighbours, to the glory and praise of thy holy name. Amen.  
¶ Thus the priest concludeth and endeth the office of this present mystery, and blesseth the people rehearsing these words of scripture. Numer● vi  
¶ The Lord bless you and preserve you: the Lord show his face to you and have mercy on you: the Lord turn his countenance unto you▪ & give you peace. Amen.  
And so they depart    

¶ The order taken for the due ministration of the blessed Sacrament of Baptism.  
ON the sunday at one of the clock after none, they have a sermon of an hour long, with like ringing and singing of Psalms afore in their mother tongue, as they had in the morning, to the which preaching the people come as thick, as they did then. And as they sign a Psalm for grace to the holy ghost in the morning, so do they here also and at every sermon, where or when so ever it be made. And like as in the morning when the sermon is done, the preacher exhorteth them to confess their sins with him in their hearts, and there upon doth absolve them by the power of Goddess word: so doth he here also in like manner, and in every sermon. Then sing they a like song of thanksgiving as they did in the morning, and as they ●e accustomed to do after every preaching.  
¶ In the mean season while this psalm of thanks giving is song (or ●ls afore) the font is prepared, the midwife is the●● present with the child: or no midwives, if there be no children to be christened (as there be commonly) with a fair company of honest sober women. And when the psalm is song out, the ministre being their ready at the font, readeth a lecture of the Bible: And when he hath declared it compendiously to the edifying of the congregation, he exhorteth them, that for asmuch as all men are conceived and borne in sin, and that saying it is unpossible for a man to come into the kingdom of God, except he be borne a new and regenerate: they will show and declare their Godly ●oue, and call upon God the father thorough jesus Christ and in his name, that he will mercifully baptize that child, (or those children) with the holy ghost, and receive him (or them) to grace.  
¶ Upon the same exhortation, they make their herty prayer beseeching God to have mercy on the child, and then addeth he this or such a like petition in their name, saying.  
¶ O almighty God which in commanding us to pray, hast assured us, that we believing steadfastly in thy pro●●es, shall have all that we desire, specially concerning the soul, wherein we seek thy glory & wealth of out neighbours Our humble petition to thee (O most dear father) is, that for asmuch as this child is not without original sin, thou wilt consider thine own mercy, and (according to thy promise) send this child thy good spirit, that in thy sight it be not counted among the children of wrath but of light, & grace, & become a member of the undefiled church spoused to Christ thy dear son in faith and love, unfeigned, by the means of the same jesus christ our Lord. Amen.  

¶ An other.  
O almighty eternal God, & most merciful father. For asmuch as the just liveth by faith, & unpossible it is any man without belief to please thee, we beseech the that thou wilt grant to this child the gift of faith, wherein thou wilt seal and assure his heart in the holy ghost, according to the promise of thy son, that the inward regeneration of the spirit may be truly represented by the outward baptism: and that the child may be buried with him in death, and be raised up by him from death again. To the praise of thy glory and edifying of his neighbour. Amen.    

¶ Sometime also the priest readeth this parcel of the ten Chapter of S. Marks gospel, saying:  
ANd they brought little children to him that he should touch them, And his disciples rebuked those that brought them. But when jesus saw it, he was displeased, & said unto them: Suffer little children to come to me and forbid them not, for of such is the kingdom of god. verily I say unto you: who so ever receiveth not the kingdom of God as a child, shall not enter therein. And he took them up in his arms, & put his hands upon them, and blessed them.  
¶ Then the godfather if it be a man-child (or the godmother if it be a womanchilde) holding the child in his arms, cometh and standeth by the priest, who asketh him on the child's behalf, if he forsake the devil & all his works he saith yea, and upon the priests interrogation he confesseth his faith in the face of the church. So the priest taketh the child in his left hand and with his righthand he poureth water on his head, calling him by his name (as he did afore) and baptizing him in the name of the father, and of the son, a●d of the holy ghost  
¶ Finally, the ministre committeth the children to the prayers of the congregation, & exhorteth the godfathers and godmothers most earnestly, to see that the children be brought up and instruct in Christian knowledge & virtue, to the glory of God & edifying of the comen wealth.  
¶ Then sing they a psalm either that concerneth some thanks giving to God for his word or else some necessary petition.  
And so they depart.  
¶ Now in like manner as thou seist this blessed sacrament ministered on the sunday, even so with like reverence do they use it at the same hour on those wyke days, that the congregation (with the authority of their head rulers hath appointed to that use: And if the children in the mean time be in any danger, then the midwives baptize them. And as the congregation and multitude of people is great at the ministration of holy baptism on the sunday, so is it also on the other appointed days, though they be work days. Whereby it is to be noted, that the institution and ordinance of God is in great reputation among them: for as it is ministered reverently, so is it heard with great devotion and ferventness: And though there be alway some unthankful livers ye● the flock of Christ be ever bringing forth good fruits, & follow the word of life in their conversation:   

¶ The order taken for the due ministration of holy wedlock.  
AS touching Gods holy institution of marriage, thou shalt understand, that privy contracts are avoided asmuch as may be: And young folks are so well brought up in the fear of God and instruct in the knowledge of his word, that they well not lightly be enticed to run on head, and marry without the honest consent of their parents and tutors. Again, the fathers and mothers which have young folks apt to marriage, are circumspect not suffering their sons and daughters to, go long beyond their time unmarried: but both for the avoiding of uncleanly conversation in their children, & also for their own discharge, they provide them honest marriages meet for them. Which thing to do, they are not only in the daily sermons that they hear, but also by the old Godly practices of such holy men as was Abraham Isaac etc. N●ther do the two young persons come together after a light or vndy●cret manner, but even at their handfasting (when the knot of holy wedolke is first ●●yt) there are present the father and mother of the parties or else (if they be dead or absent) their nighest kinsfolks and tutors, and so is also some honest discrete preacher or curate of theirs: who to the edifying of them, maketh a Godly collation out of God's word for thyr ensample, learning & comfort in holy wedlock. So when the time approacheth that they shallbe married openly in the face of the church, the curate in the presence of the whole congregation giveth warning certain days afore, and requireth that if any man know some lawful impediment to hinder the said marriage he will notify it at his monition. If no hindrance be made, then at the day appointed, the bridegroom having a company of honest men with him, and like wy●e the bride having an honest company of women with her, come to the sermon in the morning (which as I said afore, is every die at vii of the clock in Summer, and at viii in winter) and after that the preaching is done & the sacrament ministered in manner afore said, they come both before the preacher: and in the mean time, the whole church in their mother tongue, do sing the, Cvi. psalm. Beati omnes qui timent dominum. etc.  
¶ Then the preacher speaketh to them both by name, and asketh them saying: N and N, are ye minded to live together in holy wedlock, and to testify and confirm the same purpose here in the presence of the congregagition? They answer, yea, then (saith he) I take you all here that stand by, to wyines, requiring you to record the same, and to remember it, and sayeth moreover: If there be any man here that knoweth lawful impediment by God's word that these two persons may not proceed together in marriage, let him speak now. So if there be none to make impediment, than the preacher saith: For asmuch as here appeareth no hindrance to the contrary, but that ye may go forth together in holy wedlock, I pray God establish the thing that he hath wrought in you. saying also that both your consents are knit in holy wedlock, and ye confess the same here openly before God and the world. I declare and pronounce you to be married together. In the name of the father & of the son, & of the holy ghost. And in so saying he joineth their hands together, & addeth moreover: let no man therefore separate them a sundrr, whom god hath coupled together. This done, he erhorteth them to remember, how that god hath ioythe● in holy marriage, & according to the commandment of god, to love one an other, & so to keep their household, & to bring up their children when God sendeth them, in the fear of god that their whole living may redound to the glory of his holy name, and edifying of the com●n wealth.   

¶ Then rehearseth he this (or such another) prayer in the name of the whole church and congregation.  
O Almighty God, father of heaven: for as much as it hath pleased the to call these new married folks unto holy wedlock, like as at the beginning thou sawest it not good for a man to be alone, for the which cause thou madeste him an helper like to himself, and so ordeynedest that they two should be as one person: we beseech thee, y● unto these new married folks thou wilt grant thy holy spirit, whereby they living in holy wedlock, may still trust in thy goodness, overcome all temptation, & lead an honest godly life to the edifying of every man. Bless them also tha● in the fruit of their body they may praise the and so bring up the same, that it may be to thy glory and profit of the common wealth. Amen.  
Then the church singeth a Psalm of thanks giving, and so departeth.   

¶ The conclusion of this little book.  
THou seest now what order is kept in the ministration and use of the foresaid three holy ordinances of God: concerning the which, I writ here nothing of had I witted nor of uncertainty, but even as I know, & as I have not only seen with mine eyes & heard with mine ears, but been present also long and many a day at the execution, practice & experience thereof, which thing as I write to give all good hearts occasion of fervent prayer to God, that he will grant his word to grow likewise among us: even so in the virtue of God's holy name, and for that precious blood sake of his most dear son, I admonish and exhort all subjects to be patient to avoided all kind of sedition, to commit the refourmation of all errors, superstitions, ceremonies, vain traditions, wicked laws & unjust statutes of men. Even unto God the author of peace, & to the working of his spirit in those princes and rules, whom he hath called to office for the same purpose: let no man be slack in his duty, but give god that, which is his, and to the king the thing that belongeth unto him according as Christ commandeth Math xxii as saint Paul exhorteth. Roma xii  
¶ This I say, to stop the mouths, and the blasphemous tongues of such as will not cease to rail on me and to slander me (yea even to the kings majesty) as though I were a perverter of common order, or took upon me to change the laws: and to make new statutes. Nay ye ungodly hypocrites, not so, but as I am sure that there is heavy damnation laid up for all such subjects as rebel or make sedition against their Prince, or disobey the least commandment of god in their sovereign, even so I am assured, that there is no less damnation prepared for those rulers or heads, that make unjust laws & cruel statutes to maintain their own lusts and oppress the poor. I report me to the ten chapter of Isaiah the ii and iii of Micheas, and to the later end of the .v. chapter of the prophet Hieremy. Let all rulers therefore beware, that they make no acts of parliament nor statutes against gods word, and let all subjects learn of S. Pete● (i Pe ii to be obedient. etc. And not only that but if they be commanded any thing, then let them learn of the same S. Peter (Act four) to obey god more than men. In the mean time till gods blessed word only be ruler among us, & till all wicked inventions of men be abolished, let those that fear god unfeignedly be fervent in their prayers, & increase in all thankfulness & verivous living toward God & men. Let no man, woman, nor child of god be slack in his duty: but let faith increase in strength let hope be evermore and more assured of gods promises, let charity always love God and her neighbour, and leave no good work undone, that may be to god's glory & man's profit. And then shall we be known, not only readers and hearers of the truth, but true disciples of the same. And though we can not attain to the perfectness of that common wealth which I spoke of afore (where Gods ordinances are so reverently ministered, the poor so richly provided for & youth so virtuously brought up) nevertheless we doing our best, and begging strength of god to do more than we can do of ourselves, shall not only be allowed & accepted in his sight, but also have the continual assistance of his holy spirit: whereby we sufficinetly harnessed and armed against all temptations of sin, hell, the devil, & our own flesh, shall, as well have the upper hand of them, as we have (thorough the only power of God) overcome many sturdy winds and tempests of adversity in time paste, and as we hope to escape these present troubles by the help of jesus Christ, whose name be blessed for ever. Amen.   

¶ A little complaint with a short exhortation made unto all them, that are no dissemblers with god's word, but unfeignedly live there after.  
Like as God (according to his most blessed nature) ever loving, gracious, merciful & true, both alway send ●is word afore he plague the world, and gyue●h us warning afore the destruction come, willing us to convert unto him to forsake our own evil ways, & to lay hand on eternal life. Even so contrary wise the devil, the father of falsehood and lies, envying man's salvation, casteth ever one bone or other in the way, to hinder the glory of God, to stop his word, to keep back his truth, least thorough the steadfast believing & following thereof, his own kingdom should be minished, gods amplified & increased▪ Sometime to hinder the gospel of the glory of the great god, he steereth up tyranny & cruelness, and mo●eth some rulers or great men of the world to take part against it, to persecute it, to trouble & vere then whom god hath called unto it. Ensample whereof ye see in Pharaoh, in king Achab, in Antiochus, in Herode, & in those great prelate's that showed their hot charity upon our Saviour Christ, & his Apostles. The devil also to set up his kingdom the better, getteth him chaplains for his own ●oeth, such as were Baal's prophets iii Regum xxii that they may ever either in confessions or otherwise, move kings & princes to take part against their own salvation, & to trouble such as tell them no dreams, nor fantasies, but even the very word of god. As the prophet Mych●as did. Sometime, I say, lest the truth should be believed, the devil as he is the father of all lies: so getteth he false witnesses to testify even against Christ, & against poor Steven & Paul his servants, yea & to preach, that their doctrine is nought, seditious, new learning, and heresy, Mat xxvii Mat i Aetu vii xxi▪ two. that they will destroy good works. Ro iii that they will keep no holy day. Mat xii john .v. that they will not fast. Mat ix Mar. ii Luc .v. Thus (I say) is the devil ever about to overthrow Christ's kingdom, & to set up his own. And because his lying chaplains should the better fight against Christ, he teacheth them to go crattely to work, to lie & spare not, to call the disciples of Christ new felwes, to say, that they care neither for fasting nor praying, for alms deed nor for good work, yea make the world believe (saith the devil) that they care neither, for one cerimonye nor other, for one sacrament nor other. Such lying lessons doth the devil teach his scholars, & not only this, but also to wrest and wring the scripture from the manifest understanding of it, of the which juggling cast he hath given them an ensample in the four of Mat and four of Luke. Who now considering this great decay of godliness, that the devil hath brought into the world (partly thorough the tyranny that he hath steered up in great men, partly thorough the false witness bearing of hypocrites and lying teachers) hath no cause to mourn in this behalf? Who will not be sorry to see Gods holy word thus persecuted, thus exiled, thus cruelly reported, thus belied?  
Nevertheless all this evil doth not the devil think sufficient, he can not here withal be content, but he entereth in also among them that profess the name of Christ, that are called brethren & disciples, that pretend to love and favour his truth: And among them, look who is meet for his purpose, most inconstant, and leas● regardeth Christ's word in his heart, of him he maketh either an whoremonger, and disceyver of his neighbour, or a follower of other vices of his own carnal lusts, robbing him utterly of that most holy, most steadfast and living faith that Chryst taught, & also of those worthy fruits of the spirit of god repentance & works of light, which the scripture speaketh of. By the means whereof, & because he bareth the name of a christian brother, there fore even as he behaveth himself now, and as he liveth, so must we be reputed of the ungodly and such livers must we be called. If he be a breaker of peace, a maker of sedition, a drunkard, a false bier and seller, a follower of filthy lusts, a bringer up of sects (as God ever suffereth them to be deceived that will not abide the order of his word) Then must we also be called breakers of comen order, railers. makers of insurrection, drounkardes, false dealers with our neighbours, Heretics, followers of a fleshly and carnal liberty: Yea though all our teaching, writing, talking and living be to the contrary. Yet bear we the blame, so blind is this wyckede world in judgement, & so unthankful in their living are a great number of them that are called christian men (as I understand) on the other side.  
¶ Wherefore to you dearly beloved in God, elect and chosen to an high vocation in jesus Christ (even to be flesh of his flesh & bone of his bones, to be citizens with the saints and of the household of God) to you I make this my mo●e afore rehearsed, trusting, that though neither the world, nor those false brethren (which because they were not of us, are gone from among us i Ihoan ii & are fallen in love with this world after the ensample of Demas ii Ti. ii though neither of them both (I say) will hearken to the voice of God, while it is called. To day but still harden their hearts against Gods truth My trust is (as I said afore) that ye will hold your hand still on the plough, that ye will walk honestly now while the mercy of God dareth you day light. Ye know that our Lord said The night shall come, in the which no man shallbe able to work. Ye see how our adversary the devil goeth about like a roaring Lion, seeking whom he may devour Ye see what a number of great men on the one side, have girded their sw●rdes about them and stand even in complete harness, to fight against the manifest word of God: Yea what swearing, what blaspheming of gods name, what pride, what excess, what filthiness of body and ydylnesse, is used, practised & daily maintained in their houses: Ye see, how they can not abide the hearing of god's word, but blast and blow against it, persecute it, as much as in them lieth. On the other side, ye see what a number of hypocrites, antichrists, false prophets and flatterring chaplains are not only about great. men, but every where, in manner, roar and cry and stamp against our lords doctrine keep the peoble still in blynesse and fed them with draff & dregs in stead of God's word. Thirdly, ye see what a number here be in the world, which pretending to love God's word, by their outward hearing reading, and talking of it, live clean contrary against it, bring not forth the worthy fruits of repentance, are as great swea●ers as filthy, as idle, as covetous, as deceitful in bargaining, as unapt to all good works, as they were afore they knew the truth: And by this means is it come to pass that thorough such unchristen living, the good word of god is more suppressed than other thorough the cruelty of tyrants, or flattering lies of hypocrites. All which thresortes of enemy's, because they are not of us, but without, therefore will I have the less to do with the. But of you (dearly beloved) I will be bold to exhort you, for the tender mercy of god, y● (in consideration of the premesses) ye will walk godly & worthily in this wicked world continuing (as I trust ye do) in stead fastness of the christian faith, in ferventness of love toward god, & toward your very enemies for his sake, in looking assuredly for his promises, being patient & joyful in trouble, earnest in prayer at all times, ready into true obedience, to keep all good order, to be exercised in all good works, every man according to the state that god hath called him unto. As many of you as are called to office & common authority, to bear rule, or to give judgement in causes of the common wealth, be diligent in your office. Romit. xii punish the evil & maintain the good i Pet ii Roma xiii Actepte no person in judgement, allow no false accusa●n, shed no innocent blood, Exod. xxiii and hear the small as well as the great. D●utr● i  
¶ As many of you as are called to the office of preaching, follow the apostles counsel: take heed unto yourselves, & to all the flock, in the which the holy ghost hath appointed you to be overseers, to feed the congregation of god etc. Act twenty feed Christ's flock which is among you, and take the oversight of them, not as though ye were compelled, but willingly not for the desire of filthy lucre but of a god mind: not as Lords over the parishes, but to be an ensample unto the flock i P●tri. V To cast always ungodly & old wivish fables, to be unto them that believe, an ensample, in their word, in conversation, in love, in spirit, in faith, in pureness: To give attendance unto reading to exhortation, to doctrine i Timon four Study to show yourselves to god, laudable workmen, which need not to be ashamed ii Timon ii All other estates among you I heartily exhort & require, every one to do their duty. As subjects to be obedient & true to their princes and higher powers. Ro xiii i Pet ii 'Tis iii Men to love their wives heartily, as they are taught i Pet. iii. i. Thessaly four Ephe. v. wives so to behave themselves, as it becometh women that profess godliness thorough good works i Tim ii that their chaste conversation may win the wicked i. Pet. iii. Men to deal gently with their servants. Ephe. vi Colo iii to bring up their children in the nurture & doctrine of the Lord. Ephe. vi Deut. four Servants to be faithful, true & obedient to their masters. Ephe. vi Col. iii i. Pet ii that they may do worship to the word of God in all things i Tim vi 'Tis ii  
¶ And if we thus behave ourselves, every one in his calling, them shall it come to pass, that even they which now blaspheme us as evil doers, shall at last be ashamed of their part, & convert from their own evil ways, to the true faith & living, which is taught in the word of god. To whom for his infinite grace and gifts thereof, be honour & praise now & ever. Amen.  
FINIS.    

Set forth by Miles Coverdale.  
Non possums que audivimus, et vidimu● non loqui.  Act● iii.