An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

THE FOVRTENTH SECTION. OF THE HOLIE SVPPER OF the Lord. (Book 14)

THE LATTER CONFESSION OF HELVETIA.

Of the holie Supper of the Lord. CHAP. 21.

THE Supper of the Lord (which is also called the Lords table, and the Eucharist, that is, a thanksgiuing) is therefore com∣monlie called a supper, because it was in∣stituted of Christ in that his last supper, and doth as yet represent the same, and in it the faithfull are spirituallie fed and nou∣rished: For the author of the supper of the Lord, is not an Angell or man, but the verie sonne of God our Lord Iesus Christ, who did first of all consecrate it to his Church. And the same blessing & consecration doth stil remaine amongst all those who celebrate no other supper, but onelie that, which the Lord did institute, & at that do recite the words of the supper of the Lord, and in all things looke vnto Christ onelie by a true faith, at whose hands as it were they doe re∣ceiue that which they do receiue, by the ministerie of the ministers of the Church. The Lord by this sacred rite would haue that great benefit to be kept in fresh remembrance, which he did for mankinde, to weet, that by giuing vp his bodie to death, and shedding his blood, he hath forgiuen vs all our sinnes and redemed vs from eternall death and the power of the deuill, and doth now feede vs with his flesh and giueth vs his blood to drink, which things being appre∣hended

hended spirituallie by a true faith, doe nourish vs vp to life euerlasting. And this so great a benefit is renued, so oft as the supper is celebrated. For the Lord said, Doe this in remem∣brance of me.

By this holy Supper also it is sealed vp vnto vs, that the very body of Christ was truelie giuen vp for vs, and his blood was shed for the remission of our sinnes, lest that our faith might somewhat wauer. And this is outwardlie represen∣ted vnto vs, by the minister, in the sacrament, after a visible manner, and as it were laid before our eies to be seene, which is inwardlie in the fonte muisiblie performed by the holie Ghost. Outwardlie bread is offered by the minister, and the wordes of the Lord are heard, Receiue, eate, this is my bo∣die, take it, and deuide it amongest you: drink ye all of this, this is my blood. Therefore the faithfull do receiue that which is giuen by the minister of the Lord, & do eat the bread of the Lord, & drinke of the Lordes cuppe. But yet by the working of Christ through the holy ghost, they receiue also the flesh & blood of the Lord, and do feede on them to life euerlasting. For the flesh & blood of Christ is true meat & drink vnto euerlasting life, yea Christ himselfe, in that he was deliuered for vs, and is our sauiour, is that special thing and substance of the supper, and therefore we suffer no thing to be put in his place.

But that it maie the better and more plainlie be vnder∣stood, how the flesh and blood of Christ are the meat and drink of the faithfull, and are receiued by the faithfull to life euerlasting, we will adde moreouer these four things. Eating is of diuerse sortes: for there is a corporall eating, whereby meat is taken into a mans mouth chewed with the teeth, and is swallowed downe into the bellie. After this manner did the Capernaits in times past think, that they should eat the flesh of the Lord, but they are confuted by him, Iohn. 6. For as the flesh of Christ can not be eaten bodilie, without great wickednes & crueltie, so is it not meat for the belly, as all men do confesse. We therfore disalow that Canon in the Popes decrees, Ego Berengarius, de consecrat. Distinct. 2, For neither did godlie antiquitie beleeue, neither yet doe we beleeue, that the bodie of Christ can be eaten corporal∣lie, and essentiallie, with a bodilie mouth.

There is also a spirituall eating of Christs bodie, not such

a one, whereby it maie be thought, that the verie meat is changed into the spirit, but wherby (the Lords body & blood remaining in their own essence and propriety) those things are spiritually communicated vnto vs, not after a corporall, butafter a spiritual manner through the holy Ghost, who dothapply and bestow vpon vs those things (to wit, remission of sinnes, deliuerance, and life euerlasting, which are pre∣pared for vs by the flesh and blood of our Lord, which were giuen for vs: so as Christ doth now liue in vs, and we liue in him, and doth cause vs to apprehend him by a true faith, to this end, that he maie become vnto vs such a spirituall meat and drink, that is to saie, our life. For euen as corporal meat and drinke do not onelie refresh and strengthen our bodies, but also do keepe them in life, euen so the flesh of Christ de∣liuered, & his blood shed for vs, do not only refresh & streng∣then our soules, but also do preserue them aliue, not because * 1.1they be corporallie eaten & dronken, but for that they are communicated vnto vs spirituallie by the spirit of God, the Lord saying, The bread which I wil giue is my flesh, which I wil giue for the life of this world: also, my flesh (to wit, corporally eaten) pro¦fiteth nothing, it is the spirit which giueth life. And, the words which I speake to you, are spirit and life. And as we must by eating re∣ceiue the meat into our bodies, to the end that it maie work in vs, and shew his force in our bodies, because while it is without vs, it profiteth vs not at all; euen so it is necessarie, that we receiue Christ by faith, that he maie be made ours, and that he maie liue in vs, and we in him. For he saith, I am the bread of life, he that commeth to me, shall not hunger, and he that beleeueth in me, shall not thirst anie more. And also, He that eateth me, shall liue through me, and he abideth in me, and I in him. By all which it appeareth manifestlie, that by spiritu∣all meat we meane not, an Imaginarie, but the verie bodie of the Lord Iesus, giuen to vs, which yet is receiued of the faithfull, not corporallie, but spiritually, by faith: in which point we do wholie follow the doctrine of our Lord and saui∣our Christ, In the 6. of Iohn. And this eating of the flesh, & drinking of the blood of the Lord, is so necessary to saluati¦on, that without it no man can be saued. This spiritual eating & drinking is also without the supper of the Lord, euen so of¦ten as, & whersoeuer a man doth beleeue in Christ. To which

purpose that sentence of S. Austin doth happilie belong▪ why dost thou prepare thy teeth & belly? Beleeue, & thou hast eaten.

Besides that former spirituall eating, there is a sacramen∣tall eating of the bodie of the Lord, whereby the faithfull man is partaker, not onelie spirituallie and internallie, of the true bodie and blood of the Lord, but also outwardlie, by comming to the table of the Lorde, doeth receiue the visi∣ble sacrament of the bodie and blood of the Lord True it is, that a faithfull man by beleeuing did before receiue the food that giueth life, and stil receiueth the same, but yet when he receiueth the sacrament, he receiueth something more. For he goeth on in continuall communication of the bodie and blood of the Lord, and his faith is dailie more and more kindled, more strengthened, and refreshed, by the spiri∣tuall nourishment. For while we liue, faith hath continuall encreasings: and he that outwardlie doth receiue the sacra∣ments with a true faith, the same doth receiue not the signe onely, but also doth enioy (as we haue said) the thing it selfe. Moreouer, the same man doeth obey the Lordes institution and commaundement, and with a ioyfull minde giueth thankes for his and the redemption of all mankinde, and ma∣keth a faithfull remembrance of the Lordes death, and doth witnes the same before the Church, of which bodie he is a member. This also is sealed vp to those which receiue the sacraments, that the body of the Lord was giuen & his blood shed, not onelie for men in generall, but particularlie for e∣uerie faithfull communicant, whose meat and drink he is to life euerlasting. But as for him that without faith commeth to this holy table of the Lord, he is made partaker of the sa∣crament only, but the matter of the sacrament, from whence commeth life & saluation, he receiueth not at all: And such men doe vnworthilie eat of the Lords table. Now they which do vnworthelie eat of the Lords bread and drink of the Lordes cuppe, they are giltie of the bodie and blood of the Lord, and they eat and drink it to their Iudgement. For when as they do not approch with true faith, they reproach & despite the death of Christ, and therefore eat and drink condemnation, to themselues.

We doe not then so ioyne the bodie of the Lorde and his bloode with the bread and wine, as though we thought, that the bread is the body of Christ, more then after a sacramen∣tall

manner, or that the bodie of Christ doth lie hid corpo∣rallie vnder the bread, so as it ought to be worshipped vn∣der the formes of bread, or yet that he which receiueth the signe, receiueth the thing it selfe. The bodie of Christ is in the heauens, at the right hande of his Father. And there∣fore our hearts are to be lifted vp on high, & not to be fixed on the bread, neither is the Lorde to be worshipped in the bread, though notwithstanding the Lord is not absent from his Church, when as they celebrate the Supper. The Sonne being absent from vs in the heauens, is yet not withstanding present amongst vs effectuallie. How much more Christ the sonne of righteousnes, though in bodie he be absent from vs in the heauens, yet is present amongst vs, not corporallie, but spirituallie, by his liuelie operation, and so, he himselfe hath promised in his last supper to be present amongst vs. Iohn. 14. 15. & 16. Wherupon it followeth, that we haue not the Supper without Christ, and yet haue an vnbloodie and mysticall Supper, euen as all antiquitie called it.

Moreouer we are admonished, in the celebration of the supper of the Lord, to be mindeful of the body wherof we are made members, and that therfore we be at concord with all ourbrethren, that we may liue holily, & not pollute our selues with wickednes, and straunge religions, but perseuering in the true faith to the ende of our life, giue diligence to excell in holines of life. It is therefore verie requisite, that purpo∣sing to come to the supper of the Lord, we do trie our selues, according to the commaundement of the Apostle, first with what faith we are indued, whether we beleeue that Christ is come to saue sinners, and to call them to repentance, and whether each man beleeue that he is in the number of them, that being deliuered by Christ, are saued, and whe∣ther he haue purposed to chaunge his wicked life, to liue holilie, and perseuére through Gods assistance in true reli∣gion, and in concord with his brethren, and to giue worthie thankes to God for his deliuerie, &c.

We think that rite, manner, or forme of the Supper to be the moste simple and excellent, which commeth nearest to the first institution of the Lorde, and to the Apostles do∣ctrine. VVhich doth consist, in declaring the worde of God, in godlie prayers, the action it selfe that the Lorde vsed, and

the repeating of it, the eating of the Lordes body and drin∣king of his blood, the wholsome remembrance of the Lords death, and faithfull giuing of thanks, and in an holie fellow∣ship in the vnion of the bodie of the Church. We therefore disalow them, which haue taken from the faithfull one part of the sacrament, to wit, the Lordes cuppe. For these doe verie grieuouslie offend against the institution of the Lorde, who saith, drinke you all of this, which he did not so plainlie saie of the bread. VVhat manner of Masse it was, that the Fathers vsed, whether it were tollerable, or intollerable, we doe not now dispute. But this we saie freelie, that the Masse (which is now vsed throughout the Romish Church) for manie and moste iust causes, is quite abolished out of our Churches, which particularlie we will not now recite for breuities sake. Truelie we could not like of it, because that of a moste wholsome action, they haue made a vaine specta∣cle, also because it is made a meritorious matter, and is said for monie: likewise because that in it the Priest is saide to make the verie bodie of the Lorde, and to offer the same reallie, euen for the remission of the sinnes, of the quicke and the dead. Adde this also, that they doe it for the honor, worship, and reuerence of the sainctes in heauen, &c.

OVT OF THE FORMER CONFESSION OF HELVETIA.

* 1.2 Of the Lords Supper.

WE saie that the supper is a mystical thing, wherein the Lord doth in deede offer, vnto those that are his, his body, & blood, that is, himselfe, to this end, that he may more & more liue in them, and they in him: not that the bodie & blood of the Lord are either naturallie vnited to bread and wine, or be locallie here inclosed, or be placed here by anie carnall presence, but that bread and wine, by the institution of the Lord, are signes, whereby the true communication of his bodie and blood is exhibited of the Lord himselfe, by the ministerie of the Church, not to be meate for the bellie, which doth perish, but to be nourishmet vnto eternal life. We doe therefore vse this holie meat oftentimes, because that beeing admonished hereby, we doe with the eies of faith be∣holde the death and bloode of Christ crucified, and medita∣ting

vpon our saluation, not without a taste of heauenlie life, and a true sense of life eternall, we are refreshed, with this spirituall, liuelie, & inward foode, with an vnspeakeable sweetnes: and we doe reioyce with a ioye that cannot be expressed in wordes, for that life which we haue found, and ••e doe whollie, and with al our strength, powre out thankes∣giuing for so wonderfull a benefit of Christ bestowed vpon vs. Therfore we are most vnworthelie charged of some, who think that we do attribute very l••••le to these holy signes. For these thinges * 1.3be holie, and to be reuerenced, as those which were instituted & receiued, of our high Priest Christ, exhibiting vnto vs, after their manner, as we haue said, the things signified, giuing witnes of the things done, represen∣ting verie difficult things vnto vs, and by a certaine wonder∣full Analogie of thinges signified, bringing light to those moste euident mysteries. Moreouer, they minister aide & helpe euen to faith it selfe: and, to conclude, they doe serue in stead of an othe, to binde him that is entered into the profession of Christianitie. Thus holilie doe we thinke of the sacred signes. But we doe alwaies attribute the force and vertue of quickning and sanctifying to him, whoe is life it selfe, to whome be praise for euer.

Amen.

Out of the declaration of the same confession. Of the holie Supper of the Lord.

THe Supper of the Lord is a Sacrament, to wit, the ho∣lie institution of the Lorde, whereby he doth renue and witnes vnto vs his bountifullnes, to wit, the communi∣on of his bodie and bloode, and that by a visible signe. For by bread and wine he doth declare vnto vs what he giueth, namelie himselfe, to be the nourishment of our life: for he by his bodie and bloode doth feede vs to life eternall. There∣fore the verie gift of God (that is, the bodie and bloode of the Lord, to wit, the bodie of the Lord deliuered vnto death for vs, and his blood shed for the remission of sinnes) is the chiefest parte of this Sacrament. For the bodie and bloode of Christ is thus made or prepared to be the liuelie meate of our soules. The Sonne of god doth die in the flesh for vs, that he might quicken vs, he poureth out his bloode, that he might clense vs from our sinnes. To conclude, he raiseth vp

his bodie from the dead, that our bodies maie receiue hope, and strength to rise againe. Thus therfore doth the Lorde offer himselfe to be eaten and possessed of vs, and not a cer∣taine false imagination of a man, or an idle picture, in his steade. For, beside him there is nothing in heauen, or in earth, that maie feede and satiate our soules. Now we do indeed eat the bodie, and we do indeed drink the blood of our Lorde, but not so rawlie, as the Papistes haue hitherto taught, to wit, the breade being chaunged into naturall flesh, substantiallie (that is, corporallie, or carnallie) or the bodie being included in the bread, but spirituallie, that is after a spirituall manner, and with a faithfull minde. The Lorde is eaten indeed, and with fruite, by faith, that now he maie liue wholie in his, and his in him.

Moreouer, these holie gifes of God (which are not giuen of anie other, then of the Lorde himselfe) according to the institution of the Lord, are represented vnto vs by visible signes, to wit, breade and wine, and offered to our senses, not that we should rest in them, but that our weakenes maie be helped, and we maie lift vp our heartes vnto the Lorde, knowing that here we must thinke vpon greater thinges, to wit, not of eating bread, or drinking wine, but of receiuing the Lord himselfe, with all his giftes, by a faith∣full minde. Therefore when the guestes see the bread on the borde, they set their 〈◊〉〈◊〉 vpon the bodie of Christ, when they see the cuppe, they set their mindes vpon the bloode of Christ: when they see the breade broken, and the wine poured out, they consider how that the bodie of Christ was tormented, and his bloode poured out for their sakes: as by breade the bodies are nourished and strengthened, as by wine the mindes are made merie; so the godlie doe beleeue, that by the bodie of the Lorde, deliuered vnto death for them, they are fed to euerlasting life also, that by his blood poured out vpon the crosse, their consciences are renewed: to conclude, they do feel the quickning power of Christ, which doth confirme them. In this sorte is the supper of the Lord, accomplished spirituallie, thus are the bread and wine a sa∣crament vnto vs, and not bare and naked signes. Hereupon now ariseth a verie great reioycing, and thankesgiuing, for so great benefits, also apraising, and confessing of the name

of God: here those workes, which the Lorde once finished, are renued, and represented: but especiallie the death of the Lorde is repeated, which although it once hapned, and now is past, yet vnto the faithfull it is as yet fresh and present. For the remembrance of the death of Christ, which we make in the Supper, is farre more noble and holie, then theirs, whoe in some prophane banquet are mindfull of their com∣panion, when they drinke the wine that he gaue them. For among these, he that is absent worketh nothing: but in this holie supper of the faithfull the Lorde is present, and doth worke effectuallie by the spirit in the heartes of them, as he, whoe, according to his promises, is in the middest of them.

By these things it is most euident, that in the holie supper we doe not take awaie our Lorde Christ from his Church, nor denie that his bodie and bloode is there receiued to be our nourishment vnto life eternal: but we together with our predecessours, and the chiefe Prelates of our Religion, did, and as yet to this daie, doe denie, that the verie bodie of Christ is eaten carnallie, or that it is present euerie where corporallie, and after a naturall manner. For we doe open∣lie confes, according to the Scriptures, and with al the holy Fathers, that Iesus Christ our Lord left this world, & went to his Father: and that he now sitteth at the right hande of his Father in heauenlie glorie, from whence he shall neuer descend, or be drawne downe into this earthlie and transito∣rie world. For the true presence of Christ in the supper, is heauenlie, not earthlie, or carnall. Also we denie that the bread is turned into the bodie of Christ miraculously, so that the bread should become the verybody of Christ naturallie, and substantially, yet after a spiritual manner. To conclude, we denie that the bodie of Christ is vnited with the signes, by anie other then a mysticall meane, whereof we haue spoken sufficientlie in the generall consideration of a sacrament. Seeing therefore we haue expresselie saide and written with the holie Fathers, Tertullian, Hierome, Ambrose, and Augustine, that the bread is a figure, token, and signe of the bodie of Christ; and also, that by bread and wine the bodie and blood of the Lord are signified, This is it which we would make manifest, to wit, that the bread is not the verie bodie of the Lord, but a token, or a sacrament of his bodie. And yet we

doe not therefore speake these thinges, as though we did simplie denie all kinde of the presence of Christ in the sup∣per: for that kinde of presence which now we haue confes∣sed, doth remaine true, without anie preiudice to these kinde of speaches. Morouer, the word This, in this sentence This is my bodie, doth not onelie shew bread vnto our corp••∣rall eies, but therewith also it sheweth the verie bodie 〈◊〉〈◊〉 Christ vnto the eies of our minde.

Also we confesse, that this vse of the supper is so holy, a•••• profitable, that whosoeuer shall worthelie, that is, with •• true faith, eate of this bread, and drinke of this cuppe of th•• Lorde, he doth receiue heauenlie giftes from the Lord: 〈◊〉〈◊〉 Whosoeuer shall eate of this breade, and drinke of this cuppe, ••••∣worthelie, that is, without faith, (by which alone we are made partakers of the Lord, and of saluation) He doth 〈◊〉〈◊〉 and drinke iudgement vnto himselfe, as Paull wrote to the Co∣rinthians. Wherefore we doe often put this diligentlie i••∣to the heades of our people, that they take heede, that none of them abuse the Lordes table, but that euerie one exa∣mine himselfe, and then eate of that breade, and drinke of th•••• cuppe. Also, the Lords Supper is a badge vnto vs; for as one lofe, and one wine, are made of manie graines and grapes, so we, being the wholl multitude of the faithfull, are ga∣thered together to be one bread, and one bodie. By this we testifie in an outward profession, that we are redeemed by the bloode of Christ, and made the members of Christ, to whome we giue thankes, in whome we are confederates, and doe promise to performe mutuall dueties one toward another.

OVT OF THE CONFESSION OF BASILL.

Of the Supper of the Lorde.

WE confesse that the Lord Iesus did institute his * 1.4holie Supper, that his holie passion might be re∣membred with thankesgiuing, his death declared, and Chri∣stian charitie and vnitie, with true faith testified. And as i•• Baptisme (wherin the washing away of our sins is offered by the Minister of the Church, and yet is wrought onelie by the Father, the Sonne, and the holie Ghost,) true water remaineth; so also in the Supper of the Lord (wherein toge∣ther

with the breade and wine of the Lord, the true bodie and the true blood of Christ is offered by the Minister of the Church) breade and wine remaineth. Moreouer, we doe firmelie beleeue, that Christ himselfe is the meate of faith∣full soules vnto life eternall, and that our soules by faith in Christ crucified, are fedde and moistned with the flesh and * 1.5bloode of Christ; so that we, being members of his bodie, as of our onelie head, doe liue in him, and he in vs, wherein at the last daie, through him, and in him, we shall rise againe to eternall ioye and blessednes.

And in the marginall note, vpon these wordes, Our soules.

For it is a spirituall meate, and therefore it is receiued of a faithfull soule, that is, the soules are made full, strong, mightie, peaceable, quiet, merie, and liuelie to all thinges, as the bodie is by the corporall meate. Also vpon those wordes. The members of the heade. And so man is made a spirituall member of the bodie of Christ. And in the margent vpon these wordes, To be present: to wit, Sacramentallie, and by a rememberance of faith, which lifteth vp a mans minde to heauen, and doth not pull downe Christ, according to his humanitie, from the right hande of God.

Now we doe not include into the bread and drinke of the Lord, the natural, true, and substantial body of Christ, which was borne of the pure Virgine Mary, suffered for vs, & ascen∣ded into heauen. Therefore we doe neither worship Christ * 1.6in the signes of bread and wine, which we doe commonlie call the Sacraments of the bodie and bloode of Christ: but * 1.7in heauen, at the right hand of god the Father, from whence he shall come to iudge the quicke and the deade.

OVT OF THE CONFSSION OF BOHEMIA.

Of the holie Supper of the Lord. CHAP. 13.

IN the thirteenth place we teach, touching the Supper of the Lord instituted in the new Testament, that we must beleeue with the heart, and professe with the mouth, that it is a Sacrament instituted of Christ our Lord, in his last Supper, and that in expresse forme of wordes; that is,

that concerning breade and wine, he hath pronounced, tha•• * 1.8they be his bodie, and his bloode, and that they were deli∣uered to his Apostles, and so in like sort to the whol vniuer∣sall Church, for a monument of his death, and that all men should lawfullie vse the participation thereof, euen to the ende of the worlde. Of this Sacrament the Euangelists doe write, and especiallie Saint Paull, whose wordes euen t•• this daie are thus read in the Church: I haue receiued of 〈◊〉〈◊〉 * 1.9Lord, that which I also haue deliuered vnto you, to wit, that the 〈◊〉〈◊〉 Iesus, in that night, wherein he was betraied, tooke bread, &c. A•••• a little after, When ye come together (to wit, to the Supper 〈◊〉〈◊〉 the Lord) Let one tarie for an other. Therefore according 〈◊〉〈◊〉 these thinges, wee beleeue with the heart, and confe••e with the mouth, that this breade of the Lords Supper is the bodie of the Lord Iesus Christ, deliuered for vs: and th•••• this Cuppe, or the wine in the Cuppe, is likewise shed for vs for the remission of sinnes. And this we affirme according to the expresse wordes of Christ, wherein he saith, This is my bodie, This is my blood. Which words may not be taken or vn∣derstood of any other thing, nor be otherwise referred, then onelie to the bread, and cuppe of the Lord: and the bodie & bloode of the Lord can not be vnderstood of any other, then of the onelie true and proper bodie of Christ (which he made meate by his torments) and of his bloode, which bee∣ing largelie poured out of his bodie, he appointed to be drinke for his Church: for he had not a naturall bodie, and another bloode. Therefore our Ministers doe teach, that to these certaine wordes pronounced by Christ our Lorde, (wherein he doth peculiarlie pronounce, witnes, and insti∣tute bread to be his bodie, and wine to be his bloode) I say, to these wordes no man maie adde any thing, no man may detract any thing from them: but euerie man in these words is to beleeue * 1.10that, which of them selues they signifie, an•• that no man ought to turne from them, either to the right hand, or to the left.

Yet to expound the meaning of this faith, we doe further teach, that although the bread be the bodie of Christ, ac∣cording to his institution, and wine be his bloode, yet nei∣ther of these doe leaue it nature, or chaunge or lose it sub∣stance, but that the bread is, and doth remaine breade, and

that the wine is, and doth remaine wine, as also the holie * 1.11Scripture doth giue this it owne name to either of them. O∣therwise, if it should cease to be an element, it should not be a Sacrament, seeing that a Sacrament is then made, when the worde is added to the element. Neither could it signifie, or beare witnes, if it had nothing in steade of that thing, whereof it is a Sacrament, or if the thing signified should haue any other manner of presence, then that which is Sa∣cramentall. Wherefore this speach, Bread is the bodie, and, wine is the bloode of Christ, is a Sacramentall speach, to wit, that these two distinct thinges, doe remaine the selfe same thing, which in their owne nature they be, and yet by reason of a Sacramentall vnion, or Sacramentallie, they be that al∣so, which they doe signifie, and whereof they doe testifie, & yet not in their owne nature, or after a naturall manner, but by the institution, pronouncing, or witnessing of the au∣thor, as Paull doth excellentlie expound this, where he thus writeth, The cuppe which we blesse, is it not the communion of the * 1.12bloode of Christ? the bread which we breake, is it not the communion of the bodie of Christ?

Now, both the good, and the wicked doe vse this Sacra∣ment, and yet the true beleeuers doe receiue it to life, and those which doe not beleeue, doe receiue it to iudgement and condemnation. And although either of them doe re∣ceiue this Sacrament, and * 1.13the trueth thereof Sacramen∣tallie and outwardlie, yet the beleeuers doe receiue it spiri∣tuallie, and so to their saluation: without which spirituall re∣ceiuing, there is no worthie receiuing in the Sacramentall vse. For by this meane we are ingrafted into Christ, and in∣to his bodie, and by this meane is that true vnion, and com∣munion of Christ with his Church, made▪ and in like sorte by this meane is the communion of the holy Church, which is a certaine spirituall bodie, made amongst and with them selues, whereof the Apostle writeth, There is one bread, and we beeing many are one bodie, seeing we are all made partakers of one bread. * 1.14

Moreouer, we are further taught, that with this ministe∣rie, or Sacrament of the Lord, no other thing ought to be done, or taken in hand, then that one thing, which was shew∣ed, ordeined, and expresselie commaunded of Christ him∣selfe,

as when he reached bread, seuerallie, and peculiarlie to his Disciples, and in expresse wordes, saide, Take, eat, th•• is my bodie: and in like sort, when he reached to them the 〈◊〉〈◊〉 seuerallie, and peculiarlie, saying, Drinke ye all of this, Th•••• 〈◊〉〈◊〉 my bloode: Thus therefore, according to this commaunde∣ment, the bodie and bloode of our Lord Iesus Christ must be distributed onelie, and be receiued in common of the faith∣full, or beleeuing Christians: but it must not be sacrificed, 〈◊〉〈◊〉 set before them, or lifted vp, or shewed forth, to this end, th•• there it may be worshipped, or kept, or caried about. A•••• both these must be receiued in seuerall elements, the bodie peculiarlie and seuerallie, and also his holie bloode seueral∣lie, as either of them were of the Lord instituted, reache•• forth, and giuen in common to all his Disciples, seuerallie. And this doctrine was vsed in the first holie Church, an•• this Sacrament was whollie distributed in both partes, and so receiued. But he that beside, or contrarie to these com∣maundements, and institution of Christ, dare bring in any other thing, or somewhat more, and vse it with this Sacra∣ment, or wantonelie inuent therein at his pleasure, he doth manifestly, and malapertly against our Lord, who instituted this Sacrament, and committeth a thing cleane contrarie to his holie Testament, and last will, which was declared in his owne wordes, and that expresselie.

Also this Sacrament ought to be receiued and admini∣stred, without adoration, and without that worship which is due to God alone: yet with a due kinde of religion, and re∣uerence, and chieflie with that, which is the chiefest of all, namelie with faith and examination of himselfe, which in this action is moste acceptable to Christ our Lorde, and moste profitable for men, which also Saint Paull taught the * 1.15first Church, and exhorted it hereunto, saying, Let euerie man trie or examine himselfe, and so let him eateof that breade, and drinke of that cuppe. For he that eateth, and drinketh vnworthe∣lie, doth eate and drinke his owne iudgement, or condemnation, be∣cause he dis••erneth not the Lordes bodie. And in another place, * 1.16Prooue your selues, whether ye are in the faith: examine your selues: know ye not your owne selues, how that Iesus Christ is in you, except ye be reprobates? Now I praie vnto God, that ye doe no euill. If so be that anie man approch to this table, without such a try∣all,

and not making himselfe worthie, who hath not first examined himselfe, what manner of faith he hath, with what purpose he came to this sacrament, or how he had pre∣pared himselfe hereunto: I saie, such a man should greatlie prophane and reproch this sacrament, yea the wholl insti∣tution hereof appointed by Christ. For which cause the Ministers of our Churches doe admitte none to this Sacra∣ment, neither giue it vnto anie, but to such as are noted to come vnto it seriouslie, and doe, so much as in them lyeth, prepare them-selues hereunto after such a manner, as be∣commeth Christian godlines.

Now when the congregation doth come together to ce∣lebrate the vse of the Lordes Supper, and be partakers ther∣of, then according to the example of the primitiue Church, our ministers doe teach in their holie Sermons concerning Christ, and concerning the grace, which through him, and in him is giuen to sinners, and especiallie concerning his death, the shedding of his blood, and the redemption and saluation purchased thereby. After that the wholl Church doth ioyne together in faithfull prayers vnto God, to ob∣taine this, that they may indeed vse this Sacrament worthe∣lie. * 1.17Moreouer, in the next place absolution from sinnes is lawfullie administred, the wordes of the institution are rehearsed, and the people by exhortation is stirred vp, to a reuerent consideration of this mysterie, and to a cheerefull and serious contemplation of the benefits of God, the sa∣crament is reuerentlie with al godlines distributed▪ and the people of the faithfull, * 1.18most commonlie falling downe on their knees, doe receiue this sacrament with thanksgiuing, with gladnes, with singing of hymnes, or holie songes, and they shew forth the death of the Lord, and admonish them∣selues of all his benefits, to the confirmation of their faith, in a true communion with Christ, and his bodie. And all this we do, according to the meaning of those things, which are commaunded in the holie Scripture, especiallie according to the saying of Christ, Do this in remembrance of me: and Paul * 1.19saith, So often as ye shall eat of this bread, and drinke of this cup, ye shall shew forth the death of the Lord, till he come.

OVT OF THE FRENCH CONFESSION.

* 1.20 WE affirme that the holie Supper of the Lorde, to wit, the other Sacrament, is a witnes to vs of 〈◊〉〈◊〉 vniting with our Lorde Iesus Christ, because that he is not onelie once deade, and raised vp againe from the deade for vs, but also he doth in deede feede vs, and nourish 〈◊〉〈◊〉 with his flesh and bloode, that we beeing made one wi•••• him, maie haue our life common with him. For although▪ he be now in heauen, and shall remaine there, till 〈◊〉〈◊〉 come to iudge the worlde; yet we beleeue, that by the se∣cret and incomprehensible vertue of his Spirit, he do•••• nourish, * 1.21and quicken vs with the substance of his bo∣die and blood being apprehended by faith. But we saie, that this is done spirituallie, not that we maie counterfeit an imagination or thought in steade of the efficacie and truth, but rather, because this mysterie of our vnion with Christ is so high a thing, that it surmounteth all our senses, yea and the wholl order of nature: to conclude, because that it being diuine and heauenlie, cannot be perceiued nor ap∣prehended, but by faith.

* 1.22 We beleeue, as was saide before, that as well in the Sup∣per, as in Baptisme, God doth in deed, that is, truelie and effectuallie giue, whatsoeuer he doth there sacramentallie represent: and therefore with the signes we ioyne the true profession and fruition of that thing, which is there offe∣red vnto vs: Therefore we affirme, that they which do bring pure faith, as it were a certaine vessell, vnto the holie sup∣per of the Lord, doe indeed receiue that, which there the signes doe witnes, namelie, that the bodie and blood of Iesus Christ, are no lesse the meate and drinke of the soule, then bread and wine are the meate of the bodie. Also out of the 38. Art. a litle after the beginning. And also that that bread and wine, which is giuen vs in the supper, is indeed made vnto vs spirituall nourishment, in as much as they doe offer vnto our eies to beholde, that the flesh of Christ is o•••• meat, and that his bloode is our drinke. Therefore we reiect all those fantasticall heades, which doe refuse these signes and tokens, seeing that Christ our Lorde hath saide, This is my bodie: and, This cuppe is my blood.

* 1.23 OVT OF THE ENGLISH CONFESSION.

WE saie, that Eucharistia, that is to saie, the Supper of the Lord, is a Sacrament, that is, an euident Represen∣tation of the bodie, and blood of Christ, wherein is set, as it were, before our eies, the death of Christ, and his Resurre∣ction, and whatsoeuer he did, whilest he was in his Mortall Bodie: to the ende we maie giue him thankes for his death, and for our deliuerance: and that by the often receiuing of this Sacrament, we maie dailie renew the remembrance thereof, to the intent, we being fedde with the bodie, and blood of Christ, maie be brought into the hope of the Re∣surrection, and of euerlasting life, and maie moste assured∣lie beleeue, that, as our bodies be fedde with bread, and wine, so our soules be fedde with the bodie, and blood of Christ. To this Banquet we thinke the people of God ought * 1.24to be earnestlie bidden, that they maie all communicate a∣mong themselues, and openlie declare, and testifie both the godlie societie, which is among them, and also the hope which they haue in Christ Iesu. For this cause, if there had * 1.25beene anie, which would be but a looker on, and abstaine from the holie Communion, him did the olde Fathers, and Bishops of Rome in the primitiue Church, before priuate Masse came vp, excommunicate, as a wicked person, and as a Pagane. Neither was there anie 〈◊〉〈◊〉 at that time which did communicate alone, whiles other looked on. For * 1.26so did Calixtus in times past decree, That after the consecration was finished, all should communicate, except 〈◊〉〈◊〉 had rather stande without the Church doores. For th•••• (saith ••e) did the Apostles * 1.27appoint, and the same the holie Church of Rome k••ep••••h still. More∣ouer, when the people 〈◊〉〈◊〉 to ••he holie Communion, the Sacrament ought to be giuen them in both kindes: for so both Christ hath commaunded, and the Apostles in euerie place haue ordeined, and all the auncient Fathers and Ca∣tholique Byshops haue followed the same. And who so doth contrarie to this, he (as Gelasius saith) committeth Sacrilege. * 1.28And therefore we saie, that our aduersaries at this daie, who hauing violentlie thrust out, and quite forbidden the holie Communion, doe without the worde of God, without the authoritie of anie auncient Councell, without anie Catho∣lique

Father, without any example of the primitiue Church, yea and without reason also, defend, and maintaine their priuate Masses, and the mangling of the Sacraments, and doe this, not onelie against the plaine expresse commaun∣dement of Christ, but also against all antiquitie, doe wic∣kedlie therein, and are verie Churchrobbers.

We affirme, that the bread, and wine are the holie, and heauenlie mysteries of the bodie, and blood of Christ, and that by them Christ himselfe, being the true bread of eternall life, is so presentlie giuen vnto vs, as that by Faith we verilie re∣ceiue his bodie, and blood. Yet saie we not this so, as though we thought, that the nature, and substance of the bread and wine, is clearelie chaunged, and goeth to nothing, as manie haue dreamed in these latter times, and yet could neuer agree among themselues vpon their owne dreames. For that was not Christes meaning, that the wheaten bread shoulde laie aparte his owne nature, and receiue a certaine new di∣uinitie: but that he might rather chaunge vs, and (to vse The∣ophilactes wordes) might transforme vs into his bodie. For * 1.29what can be saide more plainelie, then that, which Ambr•••••• * 1.30saith, Bread and wine remaine still the same, they were before: and yet are chaunged into another thing: Or rhat which Gela••i•••• saith, The substance of the bread, or the nature of the wine ceaseth * 1.31not to be: Or that which Theodor••tus saith, After the consecra∣tion, the mysticall signes doe no•• cast of their owne proper nature: for they remaine still in their former substance, fourme, or kinde: Or that which Augustine saith, That which ye see, is the Bread, and * 1.32Cuppe, and so our eies doe tell vs: but that which your Faith re∣quireth to be taught, is this: The bread is the bodie of Christ, and the cuppe is his blood: Or that which Origen saith, The bread, which is sanctified by the word of God, as touching the materiall sub∣stance thereof, goeth into the bellie, & is cast out into the priuie: Or that which Christ himselfe said, not onlie after the blessing * 1.33of the cup, but also after he had ministred the communi∣on: I will drink no more of this fruit of the Vine. It is wel known, that the fruit of the vine is wine, & not blood. And in spea∣king thus, we meane not to abase the Lordes Supper, or to teach, that it is but a colde ceremonie onlie, and nothing to be wrought therein: (as manie falsely slaunder vs, we teach) For we affirme, that Christ doth truelie, and presentlie giue

himselfe wholly in his sacraments: In Baptisme, that we maie put him on: and in his Supper, that wee maie eate him by Faith, and Spirit, and maie haue euerlasting life by his Crosse and blood. And we saie not, this is done sleightlie, or coldelie, but effectuallie, and trulie For although we doe not touch the bodie of Christ with teeth and mouth, yet wee holde him fast, and eate him by faith, by vnderstanding, and by Spirit. And it is no vaine faith, that comprehendeth Christ: neither is it receiued with colde deuotion, that is re∣ceiued with vnderstanding, Faith, and the Spirit. For Christ himselfe altogether is so offered, and giuen vs in these my∣steries, that we maie certainelie know we be flesh of his flesh, and bone of his bones: and that Christe continueth in vs, and wee in him.

And therefore in celebrating these mysteries, the People are to good purpose exhorted, before they come to receiue the holie communion, to lift vp their hearts, and to direct their * 1.34mindes to heauen warde: because he is there, by whome wee must be fedde, and liue. Cyrillus saith, when we come to receiue these mysteries, all grosse Imaginations must quite be banished. The Councell of Nice, as it is alledged by some in Greeke, plainelie forbiddeth vs to be baselie affectioned, or bent toward the bread and wine, which are set before vs. And, as Chrysostome verie aptelie writeth, we saie, That the bodie of Christ is the dead carkasse, and we our selues must be the Egles: mea∣ning thereby, that we must flie on high, if we will come to the body of Christ. For this Table, as Chrysostome saith, is a table of Egles, and not of Iaies. Cyprian also: This bread, saith he, * 1.35is the foode of the soule, and not the meate of the b••llie. And Saint Augustine saith; How shall I hol ie him, being absent? How shall I reach my hande vp to heauen, to laie hol•••• vpon him sitting there? * 1.36He answereth, Reach thither thy Faith, and then thou hast laide holde on him.

Neither can we awaie in our Churches with these shews, and sales, and markettes of Masses, nor with the carrying about, and worshipping of the bread, nor with such other Idolatrous and Blasphemous sondnes: which none of them can prooue, that Christ, or his Apostles euer ordeined, or left vnto vs. And we iustlie blame the Bishops of Rome, who without the worde of God, without the authoritie of

the holie Fathers, without anie example of antiquitie, after a new guise, doe not onelie set before the people the sacra∣mentall breade to be worshipped as God, but doe also car∣rie the same about vpon an ambling Palfraie, whither soe∣uer themselues ••ourney: in such sorte, as in olde times the Persians ••••re, and the Reliques of the Goddesse Isis were so∣lemnlie carried about in procession: and haue brought the sacraments of Christ to be vsed now as a stage plaie, and a solemne sight: to the end, that mens eies should be fedde with nothing else, but with madde gasinges, and foolish gaudies, in the selfe same matter, wherein the death of Christ ought diligentlie to be beaten into our heartes, and wherein also the mysteries of our Redemption ought with all holines, and reuerence, to be executed. Besides, where they saie, and sometime doe perswade fooles, that they are able by their Masses to distribute, and applie vnto mens commoditie all the merites of Christs death, yea, although manie times the parties thinke nothing of the matter, and vnderstand full litle what is done, this is a mockerie, a hea∣thenish fansie, and a verie toie. For it is our faith, that ap∣plieth the death, and crosse of Christ to our benefite, and not the act of the Massing Priest. Faith had in the sacraments * 1.37(saith Augustine) doth iustisie, and not the sacramentes. And Ori∣gen saith: Christ is the Priest, the Propitiation, and Sacrifice: which propitiation commeth to euerie one by meane of Faith. And so, by this reckoning, we saie, that the Sacraments of Christe, without Faith, doe not once profitte those, that be aliue▪ a great deale lesse doe they profitte those that be deade.

OVT OF THE CONFESSION OF BELGIA.

* 1.38 WE beleeue and confesse, that Iesus Christ our Lord & Sauiour hath instituted the holie Sacrament of his supper, that in it he might nourish & sustaine those, whom he hath regenerated and engrafted into his family, which is the Church. But those which are regenerate, haue in them a double life, the one carnall & temporal, which they brought with them from their first natiuity, the which is common vn¦to all: the other spirituall & heauenlie, bestowed vpon them

in their second natiuitie, which is wrought in them by the worde of the Gospell, in the vnion of the bodie of Christ, the which is peculiar to the elect alone. And as god hath appoin¦ted earthlie and materiall bread, fi••e and conuenient for the preseruation of this carnall life, which, euen as the life it selfe, is common vnto all: so for the conseruation of that spirituall and heauenlie life, which is proper to the faithfull, God hath sent liuelie bread, which came downe from hea∣uen, euen, Iesus Christ, who nourisheth and sustaineth the spirituall life of the faithfull, if he be eaten, that is, applied and receiued by faith, through the Spirit. But to the intent that Christ might figurate & represent vnto vs this spirituall and heauenlie bread, he hath ordeined visible and earthlie bread and wine for the Sacrament of his bodie and ••••ode: whereby he testifieth, that as truelie as we doe receiue and holde in our handes this signe, eating the same with our mouthes, whereby afterwardes this our life is sustained; so truelie we doe by faith (which is in ••••e••de of our soule▪ hand, and mouth) receiue the verie bodie and true blood of Christ our onelie Sauiour, in our selues▪ vnto the conseruation and cherishing of a spirituall life within vs. And it is moste cer∣taine, that Christ, not without good cause, doth so careful∣lie commend vnto vs this his Sacrament, as one that doth indeede worke that within vs, whatsoeuer he representeth vnto vs by these his holie signes: although the manner it selfe, beeing farre aboue the teach of our capacitie, can not be comprehended of any: because that all * 1.39the operati∣ons of the holie Ghost are hidden and incomprehensible. Neither shall we erre in saying, that, * 1.40that which is eaten, is the verie natural body of Christ, and that which is drunk••, is the verie bloode of Christ: yet the instrument or meanes▪ whereby we doe eate and drinke them, is not a corporall mouth, but euen our soule and spirit, & that by faith. Christ therefore sitteth alwaies at the right hand of his Father in heauen, and yet for al that doth not any thing the lesse com∣municate himselfe vnto vs by faith. Furthermore, this Supper is the spiritual table, wherein Christ doth offer him∣selfe to vs, with all his benefites, to be participated of vs, and bringeth to passe, that in it we are partakers, as well of him∣selfe, as of the merit of his death and passion. For he him∣selfe,

* 1.41 by the eating of his flesh, doth nourish, strengthen, & comfort, our miserable, afflicted, and comfortles soule, and in like manner, by the drinking of his bloode, doth refresh and sustaine the same. Moreouer, * 1.42although the signes be coupled with the things signified, yet both of them are not receiued of all. For an euill man verely receiueth the Sacra∣ment vnto his owne condemnation, but the thing or truth of the Sacrament he receiueth not. As for example, Iudas, and Simon Magus, both of them did receiue the Sacramen∣tall signe, but as for Christ himselfe signified thereby, they receiued him not. For Christ is communicated to the faith∣full onelie. Last of al, we with great humilitie and reuerence doe communicate the holie Sacrament in that assemblie of Gods people, celebrating the memoriall of our Sauiour Christs death with thankesgiuing, and making there a pub∣lique confession of Christian faith and religion. No man therefore ought to present himselfe at this holie Supper, which hath not first examined himselfe, lest that eating this bread, and drinking of this cuppe, he doe eat and drinke his owne damnation. Moreouer, by the vse of this Sacra∣ment, a most ardent loue is kindled within vs, both towardes God himselfe, and also towardes our neighbour. Therefore we doe here worthelie reiect, as a meere prophanation, all the toies, and damnable deuises of men, which they haue pres••med to adde and mingle with the Sacramentes: affir∣ming that all the godlie are content with that onelie order and rite, which Christ and his Apostles haue deliuered vn∣to vs, and that they ought to speake of these mysteries af∣ter the same manner, as the Apostles haue spoken before.

OVT OF THE CONFESSION OF AVSPVRGE.

The 2 Article, out of the edition of Wir∣temberge Anno. 1531.

TOuching the Supper of the Lord, they teach, that the bodie and bloode of Christ are there present * 1.43in deede, and are distributed to those that eate of the Lord 〈◊〉〈◊〉 Supper, and they condemne those that teach otherwise.

The same 10. article in the edition newlie corrected, anno 1540. is thus set downe.

TOuching the Supper of the Lorde they teach, that together with the bread and the wine the bodie and blood of Christ are trulie exhibited to them that eate of the Lords Supper.

Hitherto also pertaineth the first article, of the abuses, which are chaunged in the outward rites and ceremo∣nies. This article is, of the Masse

OVr Churches are wrongfullie accused, to haue aboli∣shed the Masse. For * 1.44the Masse is retained still among vs, & celebrated with great reuerence. Yea & almost all the ceremonies that are in vse, sauing that, with the songes in Latine we mingle certein Psalmes in Dutch here and there, which be added for the peoples instruction. For therfore we haue need of ceremonies, that the may teach the vnlearned, & that the Preaching of Gods word maie stirre vp some vn∣to the true feare, trust, and inuocation of God. This is not onlie commaunded by S. Paul, to vse a tongue that the peo∣ple vnderstand, but mans law hath also appointed it. We vse the people to receiue the sacrament together, if so be anie be found fit thereunto. And that is a thing that doth increase the reuerence and due estimation of the publike ceremo∣nies. For none are admitted, except they be first prooued, and tried. Besides we vse to put men in minde of the worthi∣nes and vse of a sacrament, what great comforte it offereth vnto them, which repent, to the ende that men maie learne to feare God, and beleeue in him, and to vse praier & sup∣plication vnto him, looking for all good thinges at his hands. This is the true worshippe of Christians. These seruices, of feare, faith, praier, hope, &c. God doth like of. When ther∣fore these seruices are performed, and exercised in the vse of ceremonies, then doth the vsing of the sacramentes please God. So that when as the people is vsed to the ceremonie, and aduertised of the true vse thereof, the Masses are saide with vs after meet and godlie manner. And thus all things are ordered in the Church with greater grauitie and reue∣rence, then in times past. It is not vnknowen that these ma∣nie ages past there hath beene common and open com∣plaint made by good men, of the abuse and prophaning of Masses. For it is easie to be seene, how farre this abuse hath spread it selfe in all temples and Churches, what kinde

of men they are that saie the Masses, flat contrarie to the pre∣script of the Canons. Also how shamefullie they are turned 〈◊〉〈◊〉 a matter of cursed lucre. For manie there be that say Mas∣ses, without repentance, onelie for the bellies sake. The•• thinges are too open and manifest to be kept anie longer •• hugger mugger. Surelie it semeth that neuer anie religion thing since the world began was so commonlie turned 〈◊〉〈◊〉 gaine, as the Masse. But Saint Paull doth fearefullie threa∣ten them, which deale otherwise with the sacraments, thee is beseeming the dignitie of them, where he saith, He that ••••∣••th this bread and drinketh this cup vnworthely, is guiltie of the b•••• & blood of the Lord. And in the 10. cōmaundements, it is writ∣ten, He that abuseth Gods holie name, shall not escape vnpunished As therefore the worlde hath oft heretofore beene iustlie punished for ••dolatrie, so doubtles this shameles profani•••• of Masses wil be fearefully reuenged with greeuous plagues And it maie well be that the Church in these latter times i•• punished with blindenes, discord, and warres, and manie other plagues, chiefelie for this one cause. And yet these o•••• and grosse abuses haue the Bishoppes (whoe cannot be ig∣norant of them) not onelie borne with all, but also smoth•••• laughed at them. And now, all to late, they beginne to com∣plaine forsooth of the calamitie of the Church, when as 〈◊〉〈◊〉 other thing hath beene the occasion of the broiles of these times, but the abuses themselues, which were now become too open and euident, that modest men coulde no longer beare them. I would to God that the Bishoppes had (as by their office they might haue) long before this brideled, & re∣strained the couetousnes or impudencie, whether of Monks, or of some others, whoe chaunging the manner of the olde Church, haue made the Masse a monie matter.

But it shall not be amisse now to shew, whence these abu∣ses did spring at the first. There is an opinion spread abroad in the Church, that the Supper of the Lord is a worke, which being once done by the Priest, deserueth remission of sinnes both of the fault, and of the punishment, not onelie for hi•• that doeth it, but also for others: and that because of the worke done, although it be done without anie good in∣tent of the doer. Likewise, that if it be applied in the behalfe of the dead, it is satisfactorie, that is, it deserueth

remission of the paines of purgatorie. And in this meaning they take the worde Sacrifice, when they call the 〈◊〉〈◊〉 a sa∣crifice, namelie a worke, that being done in the behal••e of some others, doth merit for them both remission of the 〈◊〉〈◊〉 & of the punishmentes, and that because of the verie worke done, euen without any good intent of him that 〈…〉〈…〉 they meane, that the Priest in the Masse doth offer a sacri∣fice for the quicke and the dead. And after this perswasion was once receiued, they taught men to seeke forgiuenes of sinnes, and all good thinges, yea & that the dead were f••eed from punishmentes, by the benefit of the Masse. And it made no matter, what kinde of men they were, that s••••ed the Masses: for they taught that they were verie auaileable for others, without any good motion of the vser. Afterwarde a question arose, whether one Masse said for many, was as a∣uaileable, as seueral Masses for seueral persons. And this dis∣putation did augment the number of Masses, and the gaine that came in by them, out of measure. But we dispute not not now of the gaine, we onelie accuse the impietie of them. For our Diuines doe prooue planlie, that this opinion, of the meriting & applying of the Masse, is both false and impious. This is the state of this controuersie betweene vs and them.

And it is no hard matter for the godlie to iudge of this point, if a man wil but weigh the arguments that folow First, we haue prooued before, that men doe obtaine remission of sinnes freelie by faith, that is, by sure trust to obtaine mercy for Christes sake. It is then impossible for a man to ob••aine remission of sinnes for another mans work, and that without anie good motion, that is, without his owne faith. This reason doth very euidentlie ouerthrowe that monstrous and impious opinion, touching the merit and application of the Masse.

Secondly, Christes passion was an oblation & satisfaction not onelie for originall sinne, but also for all other sinnes, as it is written, in the epistle to the Hebr. We are sanctified by the oblation of Christ once offered. Againe, By one oblation he hath made perfect for euer those that are sanctified. To conclude, a good part of the Epistle to the Heb. is spent in confirming this point, that the onelie sacrifice of Christ did merit remission of sinnes, or reconciliation, for others. Therfore (saith he)

the Leuiticall sacrifices were oft times offered in one manner, because they could not take awaie sinnes. But Christ by his sacrifice hath 〈◊〉〈◊〉 once satisfied for the sinnes of all men. This honour of Christs sa∣crifice must not be transferred from him to the worke of a Priest. For he saith expresselie, that by one oblation the Saints are made perfect. Besides, it is a wicked thing to place that trust in the work of a priest, which should onelie leane and staie it selfe vpon the oblation and intercession of Christ the high Priest.

Thirdlie, Christ in the institution of the Lordes supper, doth not commaund the Priestes to offer for others, either quick or dead: vpon what ground then or authoritie was this worship ordeined in the Church, as an offering for sins, without anie commaundement of God? But that is yet more grosse & far from al reasō, that the masse should be applied to deliuer the soules of such as are dead. For the masse was or∣deined for a remembrance, that is, that such as receiued the supper of the Lord, should stirre vp and confirme their faith, and comfort their distressed consciences, with the remem∣brance of Christes benefits. Neither is the masse a satisfa∣ction for the punishment, but it was instituted for the remis∣sion of the fault, to wit, not that it should be a satisfaction for the fault, but that it might be a sacrament, by the vse whereof, we might be put in minde of the benefit of Christ, and the forgiuenes of the fault. Seing therefore that the ap∣plying of the Supper of the Lord for the deliuerance of the dead, is receiued without warrant of scripture, yea quite contrarie to scripture, it is to be condemned, as a new and vngodlie worship or seruice.

Fourthlie, a * 1.45Ceremonie, in the new couenant, without faith meriteth nothing, neither for him that vseth it, nor for others. For it is a dead worke, according to the saying of Christ, The true worshippers shall worship the father in spirit and trueth. The same doth the 11. Chap. to the Heb. through∣out prooue. By faith Abell offered a better offering vnto God. Al∣so, without faith it is impossible to please God. Therfore the masse doth not merit remission of the fault, or of the punishment, euen for the verie workes sake performed. This reason doth euidentlie ouerthrow the merit, as they cal it, which ariseth of the verie worke that is done.

Fiftlie, the applying of the benefit of Christ is by a mans owne faith, as Paull witnesseth, Rom 3. Whome God hath set forth to be a reconciliation through faith in his blood, & this apply¦ing is made frelie: And therefore it is not made by another mans work, nor for another mans work. For when we vse the sacrament, this application is made by our owne work, & by our owne faith, & not by another mans work. For surely if we could haue no remission, but by applying of masses, it should be very vncertaine, and our faith & trust should be transfer∣red from Christ vnto the work of a Priest, & so is it come to passe, as all men see. Now faith placed in the work of a man is whollie condemned. These arguments with sundry other do witnes for vs, that the opinion of the merit, and applying of the masse for the quick and the dead, was for good causes misliked and reprooued. Now if we would stand to consider, how farre this error is spread in the Church, how the num∣ber of masses increased, and how through this sacrifice, for∣giuenes both of the fault, and of the punishment, is promi∣sed to the quick and the dead, it wil appeare that the Church is disfigured with shameful blots by this prophanation. Ther neuer fell out a waightier cause in the Church, O noble Emperour, or more worthy for good and learned men to de∣bate of; it is the dutie of all the Godlie, with most feruent praiers to craue at gods hand, that the Church might be de∣liuered from these foule enormities. All Kings and Bishops must with all their might endeuour, that this wholl mat∣ter maie be rightlie laid forth, and the Church purged.

Sixtlie, the institution of a sacrament is contrarie to that abuse. For there is not a word set downe of anie oblation for the sinnes of the quick and the dead, but a commaunde∣ment to receiue the bodie and bloood of Christ: and, to doe it in the remembrance of the benefit of Christ. This re∣membrance doth signifie, not a bare representing of the hi∣storie, as it were in a shew, as they dreame that are the Pa∣trons of merit, by reason of the worke wrought, but it sig∣nifieth by faith to remember the promise & benefit, to com∣fort the conscience, and to render thankes for so great a blessing. For the principall cause of the institution was, that our faith might then be stirred vp and exercised, when we doe receiue this pledge of Gods grace. Besides, the insti∣tution

ordeineth, that there should be a communication, that is, that the ministers of the Church should giue vntoo∣thers, the bodie and blood of the Lord. And this order was obserued in the primitiue Church. Saint Paull is witnes to the Corinths: when as he commaundeth, That one should st•••• for another, that there might be a common partaking of the Sacrament.

Now that the abuses of the priuate Masse be discouered▪ for as much as they all for the most part were vsed for the application for the sinnes of other men, and do not agree with the institution of Christ, therefore they are left of 〈◊〉〈◊〉 our Churches. And there is one common Masse appointed according to the institution of Christ, wherein the Pastors of the Churches * 1.46do consecrate themselues, and giue vnto others, the sacrament of the bodie and blood of Christ: and this kinde of masse is vsed euerie * 1.47holie daie, and other daies also, if anie be desirous to vse the sacrament. Yet none are admitted to the communion, except they be first tried, and examined. We adioyne moreouer godlie sermons, ac∣cording as Christ commaunded, that there should be ser∣mons, when this ceremonie is vsed. And in such sermons, men are both taught diligentlie in other articles and pre∣cepts of the Gospel, and also put in minde, for what vse the sacrament was instituted, to weet, not that this ceremonie could merit for them remission of sinnes, by the work done, but that the sacrament is a testimonie and a pledge whereby Christ witnesseth vnto vs, that he performeth his promises. And in our sermons as men are taught diligently concerning other articles and precepts of the gospell, so are they also put in minde, for what vse the sacraments were in∣stituted, to weete, not that the ceremonie should merit re∣mission of sinnes by the bare work wrought: but that the sa∣crament should be a testimonie and a pledge, wherby Christ doth testifie, that he performeth his promise, and that his promises pertaine vnto vs, that Christ giueth vs his bodie, to testifie that he is effectuall in vs, as in his mem∣bers, and his blood, for a witnes vnto vs, that we are washed with his blood. The sacrament therefore doth profit them, that do repent, and seeke comfort therein, and being con∣firmed by that testimonie, do beleue that remission of sinnes

is giuen them indeede, and are thankfull vnto Christ for so great a benefit. And so the application of the benefit of Christ is not by an other mans work, but by euery mans own faith, and his owne vse of the sacrament. For when we in in our owne persons vse the Sacrament, Christes instituti∣on of it doth belong vnto vs. This kinde of vse of the sacra∣ment is holie, and to be taught in the Churches, which doth giue light vnto the doctrine of faith, and of the spirituall ex∣ercises, and true worship, and bringeth vnto the conscien∣ces of the godlie verie great comfort and strength of faith, Before these daies the Church hath beene farre otherwise taught, touching the vse of the sacrament, there was no word of anie thing, but that this work was to be done. But no man spake anie thing of faith, or the comfort of consciences. And mens consciences were racked with ouer great care & paines of confessing themselues. This they tooke to be the puritie which the gospell requireth, whereas the gospell doth require true feare, true faith, and trust, comforteth vs by the vse of this sacrament, that they which do truelie re∣pent maie assuredlie beleeue, that God is become merciful vnto them by Christ, though that our nature be fraile and vncleane, and though that this our imperfect obedience be farre from the perfection of the law.

By all this that hath bene said, it is cleare that the masse that is in vse amongst vs, doth a gree with the institution of Christ, and the manner of the primitiue Church. And be∣sides it doth notably lay open the true vse of the sacrament, Such a common work was there in the Church of old time▪ as Chrysostome doth witnes, who saith, that the Priest did stand at the aultar, & cal some vnto the communion, & put back o∣thers. And by the decrees of the Nicen Synode it is euident, that some one did celebrate the Li••urgie, as the Grecians cal it, and did minister the bodie and blood of the Lord to allthe rest. For these are the words of the decree. Let the Deacons in their order after the Priestes receiue the holy com∣munion of a Bishop, or of a Priest. Here he doth expresselie say, that the Priestes did receiue the sacrament of some one, that ministred it. And before Gregories time there is no mention of anie priuate Masse. But as oft as the olde wri∣ters speake of a Masse, it is euidēt that they speak of a Masse,

that was common. Seeing therefore that the rite and man∣ner of the masse vsed with vs hath authority out of scripture, example from the olde Church, and that we haue onelie reiected certaine intollerable abuses, we hope that the vse of our Churches cannot be misliked. As for other indiffer•••• rites and ceremonies, they are for the most parte obserued according to the vusal manner. But the number of Masses i•• not alike. Neither was it the vse in the old times, in the Churches wherunto was greatest resort, to haue masse euerie daie, as the Tri∣partite historie. lib. 9. cap. 38. doth witnes. Againe (saith he) in Alexandria eueri fourth and sixth daie of the weeke the scri∣ptures are read, and the Doctours do interpret them, and all other things are done also, except onelie the solemne manner of oblation 〈◊〉〈◊〉 offering.

This Article we finde else where placed in the third place, among those wherin the abuses that be changed are reckoned vp in this manner.

Of the masse. Art. 3.

OVr Churches is wrongfullie accused, to haue aboli∣shed the Masse. For * 1.48the Masse is retained stil among vs, & celebrated with great reuerence. Yea & almost all the ceremonies that are in vse, sauing that, with the songes in Latine we mingle certein Psalmes in Dutch here and there, which he added for the peoples instruction. For therfore we haue need of ceremonies, that the may teach the vnlearned, & that the Preaching of Gods word maie stirre vp some vn∣to the true feare, trust, and inuocation of God. This is not only, commaunded by S. Paull, to vse a tongue that the peo∣ple vnderstand, but mans law hath also appointed it. We vse the people to receiue the sacrament together, if so be any be sound fit thereunto. And that is a thing that doth increase the reuerence and due estimation of the publike ceremo∣nies. For none are admitted, except they be first prooued, and tried. Besides we vse to put men in minde of the worthi∣nes and vse of a sacrament, how great comforte it bringeth to fearefull consciences, that they may learne to beleeue God, and to looke for and craue al good things at his hands. This worship doth please God, such an vse of the Sacrament doth nourish pietie towardes God. Therfore it seemeth not

that Masses be more religiouslie celebrated among our ad∣uersaries, then with vs. But it is euident, that of long time this hath bin the publike, & most greeuous complaint of al good men, that Masses are filthilie prophaned, beeing vsed for gaine. And it is not vnknowen, how farre this abuse hath spread it selfe in all Churches, of what manner of men Masses are vsed, onelie for a reward, or for wages, and how many doe vse them, against the prohibition of the Canons. Aud Paull doth greeuouslie threaten those, which handle the Lords Supper vnworthelie, saying, He that shall eate this bread, or drinke the cuppe of the Lord vnworthelie, shall be guiltie of the bodie and bloode of the Lord. Therfore, when we admonished the Priestes of this sinne, priuate Masses were laide aside a∣mong vs, seeing that for the most part, there were no priuate Masses, but onelie for lucres sake. Neither were the Bishops ignorant of these abuses, who if they had amended them in time, there had now beene lesse dissension. Heretofore, by their dissembling, they suffered much corruption to creepe into the Church: now they begin, though it be late, to com∣plaine of the calamities of the Church, seeing that this hur∣lie burlie was raised vp by no other meane, then by those a∣buses, which were so euident, that they could no longer be tolerated. There were many dissentions, concerning the Masse, and as touching the Sacrament. And peraduenture the world is punished, for so long a prophaning of Masses, which they, who both could, and ought to haue amended it, haue so many yeares tolerated in their Churches. For in the ten commaundements it is written, He that abuseth the name of the Lord, shall not escape vnpunished. And from the beginning of the worlde, there neither was, nor is any diuine thing, which might seeme so to be imployed to gaine, as is the Masse.

There was added an opinion, which did increase priuate Masses infinitelie, to wit, that Christ by his passion did satis∣fie for Originall sinne, and appointed Masse, wherein an oblation should be made for dailie sinnes, both mortall, and veniall. Hereupon a common opinion was receiued, that Masse is a worke, that taketh awaie the sinnes of the quicke and the dead, and that for the doeing of the worke. Here m••n beganne to dispute, whether one Masse saide for ma∣ny,

were of as great force, as particular Masses saide for par∣ticular men. This disputation hath brought forth an in finite multitude of masses. Concerning these opinions our preach∣ers haue admonished vs, that they do disagree from the holie Scriptures, and hurt the glorie of the passion of Christ. For the passion of Christ was an oblation and satisfaction, not onelie for Originall sinne, but also for all other sinnes, as it is written in the Epistle to the Hebrewes: We are sanctified by the oblation of Iesus Christ once made. Also, By one oblation he hath made perfit for euer those that are sanctified. Also the Scripture teacheth, that we are iustified before God through faith in Christ, when we beleeue that our sinnes are forgiuen for Christ his sake. Now, if the Masse doe take awaie the sinnes of the quicke and the deade, euen for the workes sake that i•• done, then iustification commeth by the worke of Masses, and not by faith, which the Scripture can not aware withall. But Christ commaundeth vs to doe it in remembrance of him∣selfe: therefore the Masse is instituted, that faith, in them which vse the Sacrament, may remember what benefites it receiueth by Christ, and that it may raise vp, and comforte a fearefull conscience. For this is to remember Christ, to wit, to remember his benefites, and to feele and per∣ceiue, that they be in deede exhibited vnto vs. Neither is it sufficient to call to minde the historie, because that the Iewes also, and the wicked can doe that. Therefore the Masse muste be vsed to this ende, that there the Sacra∣ment may be reached vnto them, that haue neede of com∣forte, as Ambrose saith, Because I doe alwaies sinne, therefore I ought alwaies to receiue a medicine. And seeing that the Masse is such a communion of the Sacrament, we doe obserue one common Masse euery holidaie, and on other daies, if any wil vse the Sacrament, when it is offered to them, which de∣sired it. Neither is this custome newlie brought into the Church. For the auncient Fathers before Gregories time make no mention of any priuat Masse: of the common Masse they speake much. Chrysostome saitth, That the Priest did dailie stand at the aultar, and call some vnto the Communion, and put backe others. And by the auncient Canons it is euident, that some one did celebrate the Masse, of whome other Priests and Deacons did receiue the bodie of the Lord. For

so the words of the Nicen canon do sounde: Let the deacons in their order after the Priests receiue the holy communion of a Bishop, or of a priest. And Paul concerning the cōmunion commaun∣deth, that one tarie for another, that so there maie be a common participation. Seeing therefore that among vs the Masse hath the example of the Church out of the Scripture, and the Fathers, we hope that it cannot be disliked, especiallie for that our publike ceremonies are kept of vs for the moste parte alike vnto the vsual ceremonies: onelie the number of Masses is not alike, the which, by reason of verie great and manifest abuses, it were certainelie farre better to be moderated. For in times past also in the Churches, whreunto was greatest re∣sort, it was not the vse to haue masse saide euerie daie, as the Tri∣partite historie. lib. 9. cap. 38. doth witnes. Againe (saith he) in Alexandria euery fourth and sixth day of the weeke the scrip∣tures are read, and the Doctours do interpret them, and all other things are done also, except onelie the solemne manner of oblaion 〈◊〉〈◊〉 offering.

* 1.49 Of both kindes of the Sacrcament.

ANd because that we doe celebrate the common masse, that the people maie vnderstand, that they also are sanctified through the blood of Christ, and learne the true vse of this ceremonie, either part of the Sacrament in the Supper of the Lorde is giuen to the Laitie, because the Sa∣crament was instituted, not onelie for a part of the Church, namelie for Priests, but also for the rest of the Church. And therefore the people doth vse the Sacrament, as Christ ap∣pointed it. And certainelie Christ saieth, Math. 26. Drinke, yee all of this, where he saieth manifestlie, concerning the cuppe, that all should drinke. And that no man might cauill, that it doth onlie appertaine to the Priests, the ordinance of Paul to the Corinthians doth witnes, that the wholl Church did in common vse either parte. This custome remained a long time euen in the latter Churches, neither is it cer∣taine, when, or by what author it was chaunged. Cy∣prian in certaine places doth witnes, that the bloode, was giuen to the people: for thus he writeth to Cornelius the Pope: How do we teach, or prouoke them, to shed their bloode, in the confession of his name, if we denie the bloode of Christ to them, which 〈◊〉〈◊〉 in this warfare? or how shall we make them fit for the cuppe of

Martyrdome, if we doe not first admit them, by the right of commu∣nication, to drinke in the Church the cuppe of the Lorde? And Ie∣rome saith, The Priestes doe minister the Eucharist, and deuide the blood of the Lord to the people. In the Decrees there is a Canon of Pope Gelasius, which forbideth the Sacrament to be deui∣ded: these be the wordes: We do vnderstand, that certaine men, hauing receiued the portion of the holie bodie onelie, do abstaine from the Cuppe of the holie bloode: whoe, because that I know not by what superstition they are taught to be tied hereunto, either let them vn∣feignedlie receiue the wholl Sacramentes, or let them be put backe from the wholl Sacramentes, because that one, and the selfe same my∣stery cannot be deuided, without great sacriledge. In the Tripartite Historie it is written, in the reprehension of Theodosius the Emperour (whome Ambrose would not admit to the com∣munion, without repentance, because that at Thessalonia he had too grieuoslie reuenged the death of a few Souldiers which were slaine in an vprour, and had murthered seauen thousand Citizens) here, saith Ambrose, How canst thou with these hands receiue the holybody of the Lord? with what rashnes can•••• thou take into thy mouth the Cuppe of that holy blood? &c. There∣fore it is euident, that it was the custome of the auncient Church, to geue either parte of the Sacrament, to the peo∣ple: onelie a new start vp custome doth take awaie one parte from the people. Here we will not dispute, what men are to think, concerning a receiued custom, contrarie to the authoritie of the Apostolique Scripture, contrarie to the ca∣nons, and contrary to the example of the Primitiue Church. For all godlie men doe vnderstand, that, touching Christi∣an doctrine, consciences are to aske counsell at the word of the Lord, & that no custom is to be alowed, which is contra∣ry to the word of God. And although in the Latine Church custome hath chaunged the auncient manner, yet it doth not disalowe, or forbid it: neither in deed ought humane au∣thority to forbid the ordinance of Christ and the most recei∣ued custome of the auncient Church. Therefore we haue not thought it good, to forbid the vse of the wholl Sacra∣ment: and in that ceremonie, which ought to be the co••e∣nant of mutual loue in he Church, we woulde not, contrary to charitie, be hard to other mens consciences, which had rather vse the wholl Sacrament, neither did we thinke, that

any crueltie should be vsed in that matter: but so much as in vs lieth, together with the ceremony, we haue restored the holy doctrine touching the fruit of the ceremonie, that the people may vnderstand, how the Sacrament is laid before them, to comfort the consciencies of them that do repent. This doctrine doth allure the godly to the vse and reuerence of the Sacrament. For not onelie the ceremony, was before maimed, but also the chief doctrine, touching the fruit ther∣of, was vtterlie neglected. And peraduenture the maiming of the ceremonie did signifie, that the Gospell touching the bloode of Christ (that is, the benefit of Christ his death) was obscured. Now, by the benefit of God, the pure Doctrine concerning faith, together with this ceremonie, 〈◊〉〈◊〉 renued, and restored.

This Article we finde placed else where in the first place, a∣mongst those, wherein the abuses, which are chaun∣ged, are reckoned, after this manner.

EIther kinde of the Sacrament in the Lordes Supper is giuen to the laitie, because that this custome hath the commaundement of the Lord, Math. 26. Drinke ye all of this: where Christ doth manifestlie commaunde, concerning the cuppe, that all should drinke. And that no man might ca∣uill, that it doth onlie appertaine to the Priests, the example of Paul to the Corinthians doth witnesse, that the wholl Church did in common vse either part. This custome remai∣ned a long time euen in the latter Churches, neither is it certaine, when, or by what author it was chaunged. Cyprian in certain places doth witnes, that the blood, was giuen to the people: The same thing doth Hierome testify: saying, The priests do minister the Sacrament, and distribute the blood of Christ to the people. Yea, Gelasius the Pope commaundeth, that the sa∣crament be not deuided, Dist. 2. de consecr. cap. Comperimus. Onelie a new custome, brought in of late, doth otherwise. But it is manifest, that a custome brought in, contrarie to the commaundements of God, is not to be allowed, as the Canons do witnes, Dist. 8. Cap. Veritate, with that which followeth. Now this custome is receiued, not onely against the Scripiure, but also against the true Canons, and the ex∣amples of the Church. Therefore if anie had rather vse both

partes of the Sacrament, they were not to be compelled to do otherwise with the offense of their conscience. * 1.50And be∣cause that the parting of the Sacrament doth not agre with the institution of Christ, we vse to omit that procession, which hitherto hath beene in vse.

OVT OF THE CONFESSION OF SAXONY.

Of the holy Supper of the Lord.

BOth Baptisme and the supper of the Lord are pledges▪ and testimonies of grace, as was saide before, which doe admonish vs of the promise, and of our whole redemp∣tion, and doe shew, that the benefites of the Gospell doe pertaine to euery one of those, that vse these ceremonies. But yet here is the difference: by Baptisme euerie one is in∣grafted into the Church: but the Lord would haue the sup∣per of the Lord to be also the sinew of the publique congre∣gation, &c.

The rest that followeth, pertaineth to the 15. Sect. till you come to these words that folow. Euen as also in the very words of the sup∣per there is a promise included, seing he commaundeth that the death of the Lord should be shewed forth, and this supper distribu¦ted, till he come. That the rore we maie vse this sacrament with the greater reuerence, let the true causes of the institution thereof be well weighed, which pertaine to the publique Congregation, and to the comforte of euerie one. The first cause is this: The Sonne of God will haue the voice of his gospell to sound in a publique congregation, and such a one as is of good behauiour: the bond of this congregati∣on he will haue this receiuing to be, which is to be done with great reuerence, seeing that there a testimonie is gi∣uen of the wonderfull coniunction betwixt the Lorde and the receiuers: of which reuerence Paull speaketh, 1. Cor. ••1. saying. He that receiueth vnworthelie, shallbe guiltie of the bodie and blood of the Lorde. Secondlie, God will haue both the sermon, and the ceremonie it selfe to be profitable, bo•••• for the preseruation, and also for the propagation of the memorie of his passion, resurrection, and benefits. Third∣lie, He will haue euerie receiuer to be singularlie confir∣med by this testimonie, that he maie assure himselfe

that the benefittes of the Gospell doe pertaine to him, seeing that the sermon is common: and by this testi∣monie, and by this receiuing he sheweth that thou are a member of his, and that thou art washed in his blood, and that he doth make this couenant with thee. Ioh. 15. Abide in me, and I in you. Also, I in them, and they in me. Fourth∣lie, he will haue this publique receiuing, to be a confession, whereby thou maist shew, what kinde of doctrine thou do∣est imbrace, and to what companie thou doest ioyne thy selfe. Also he will haue vs to giue th••nkes publiquelie, and priuatelie in this verie ceremonie, to God the eternall Father, and to the Sonne, and to the holie Ghost, both for other benefits, and namelie for this infinite benefit of ou•• redemption and saluation. Also he will that the members of the Church should haue a bonde of mutuall loue among themselues. Thus we see that manie endes doe meete toge∣ther. By the remembrance of these weightie causes, men are inuited to the reuerence and vse of the sacrament: and we teach how the vse maie be profitable. We doe plainlie condemne that monstrous errour of the Monkes, who haue written, that the receiuing doth deserue remission of sinnes, and that for the workes sake, without anie good motion of him that vseth it. This Pharisaicall imagination is contra∣rie to that saying, Habac. ca. 2. The iust shall liue by his faith. Therefore wee doe thus instruct the Church, that they which will approch to the Supper of the Lorde, must repent or bring conuersion with them, and hauing their faith now kindled, they must here seek the confirmation of this faith, in the consideration of the death, and resurrection, and be∣nefits of the Sonne of God: because that in the vse of this sacrament, there is a witnes beating, which declareth that the benifits of the Sonne of god doe pertaine to thee also: al∣so there is a testimonie, that he ioyneth thee as a member to himselfe, * 1.51and that he is in thee, as he saide. Ioh. 17. I in ••hem, &c. Therefore we giue counsell, that men, doe not thinke, that their sinnes be forgiuen them for this workes sake, or for this obedience, but that in a sure confidence they beholde the death and merit of the Sonne of God, and his resurrection, and assure themselues that their sinnes are forgiuen for his sake, and that he will haue this faith to

be confirmed by this admonition, and witnes bearing: when as faith, comforte, the ioye of conscience, and thanksgiuing doe after this sorte increase, the receiuing is profitable. Nei∣ther are anie * 1.52admitted to the Communion, except they be first heard, and absolued of the Pastour, or his fellow mi∣nisters. In this triall the ruder sorte are asked, and often∣times instructed, touching the wholl doctrine, and then is absolution published.

Also men are taught, that Sacraments are actions, insti∣tuted of God, and that without the vse whereunto they are ordeined, the thinges themselues are not to be accounted for a Sacrament: but in the vse appointed, Christ is present in this communion, * 1.53trulie and substantiallie, and the bo∣die and blood of Christ is in deed giuen to the receiuers: •• that Christ doth witnes that he is in them, and doth make them his members, & that he doth wash them in his blood, as Hilarie also saith, These things being eaten and drunke, 〈◊〉〈◊〉 cause, both that we may be in Christ, and that Christ may be in 〈◊〉〈◊〉 Moreouer in the ceremonie it selfe we obserue the vsuall or∣der of the wholl auncient Church, both Latine & Greeke. We vse no priuate Masses, that is, such wherein the bodie▪ and blood of Christ was not distributed; as also the aunci∣ent Church, for many yeres after the Apostles times, had no such Masses, as the old descriptions, which are to be found in Dyo••••sius, Epiphanius, Ambrose, Augustine, and others, doe shew. And Paul 1. Cor. 11. Doth commaund, that the Com∣munion should be celebrated when many do meet together. Therfore in the publique congregation, & such as is of good behauiour, prayers, and the creede, are rehearsed or sung, and * 1.54lessons appointed vsualllie for holie daies, are read. Af∣ter that there is a sermon of the benefits of the Sonne of God, and of some part of doctrine; as the order of time doth minister an argument. Then the Pastour doeth rehearse a thanksgiuing, & a praier for the whol Church, for them that are in authoritie, & as the present necessitie requireth: & he prayeth to God, that for his Sonnes sake, whome he woul•• haue to be made a sacrifice for vs, he would forgiue vs ou•• sinnes, and saue vs, and gather, and preserue a Church. Then he rehearseth the words of Christ, concerning the in∣stitution of the Supper, and he himselfe taketh, and distri∣buteth

to the receiuers, the wholl Sacrament: who come reuerentlie thereunto, beeing before examined and absol∣ued, and there they ioyne theirs with the publique prayers. In the ende they doe againe giue thankes. All men, which are not altogether ignorant of antiquitie, doe know that this rite, and this Communion, doth for the most part agree with the writinges of the Apostles, and with the custome of the auncient Church, euen almoste to Gregories time: which thing being so, the custome of our Churches is to be approoued, not to be disalowed: but our Aduersaries misli∣king our custome, doe defend manie errours, some more foule and grosse, others coloured with new deceites.

Manie heretofore haue written, that in the masse there is an oblation made for the quick and the dead, and that it doth deserue remission of sinnes, both for him that maketh it, and for others, euen for the workes sake. And thus were most of them persuaded, and as yet are like vnto the Pharisies, and the heathen. For after the same manner the Pharisies and the Heathen did dreame, that they for the workes sake, did deserue, for them selues, and for others, remission of sinnes, peace, and manie other good thinges Or although those, which were not so blinde, did speake more modestlie, and saide, that they did deserue, but not without the good intention of the sacrificer, yet they imagi∣ned that those sacrifices were merits, & a raunsome. By rea∣son of this opinion there were a multitude of sacrifices, and the craftie meanes of gaine were increased. Such is the mar∣chandise of Masses, and the prophanation of the Lordes Supper, almost throughout the wholl world. But God will haue corrupt kindes of worship to be reprooued, and aboli∣shed. Therefore we 〈◊〉〈◊〉 ••implie and in deede propound the voice of God, which doth condemne those errors, and with all our heart we affirme before God, and the wholl Church in heauen and in earth, that there was one onelie sacrifice propitiatorie, or whereby the wrath of the eternall Father against mankinde is pacified, to wit, the wholl obe∣dience of the Sonne of God, our Lord Iesus Christ, who was crucified, and raised vp againe. This is that onelie Lambe, which taketh awaie the sinnes of the world. Ioh. 1. Of th•••• onelie sacrifice mention is made. Heb. 10. By one onely

sacrifice he made perfect for euer those that are sanctified. And this sacrifice is applied to euerie one, by their owne faith, when they heare the Gospell, and vse the sacraments, as Paull saith, Rom. 3. Whome God hath set forth to be are concili∣ation through faith in his blood. And Habac. 2. The iust shall liue by his faith. And 1. Pet. 1. Being sanctified in the spirit, vn∣to obedience, and sprinkling of the blood of Iesus Christ. Other sa∣craments in the old Testament were typicall: wherof we shal speake more at large in their place, & they did not deserue anie remission of sinnes: and all the righteousnes of holie men at all times, were, are, and shall be sacrifices of praise, which do not deserue remission, either for them that did of∣fer them, or for others. but they are seruices which euerie one ought to performe: and are acceptable to God for the Mediatours, and our high priest the Sonne of God his sake, as it is said, Heb. 13. By him we offer the sacrifice of praise alwaies to God.

That this is an vnchangeable and eternal truth, it is most manifest. And whereas certaine fragments, which they call the Canons of the masse, are alledged against this so cleare light of the trueth, it is also manifest that the Greeke and Latine Canons are verie vnlike the one to the other, and that the Greeke Canons do disagree among themselues in a most waightie matter: and it appeareth that in the Latine Canon manie iagges & peeces were by litle & litle patch∣ed together of ignorant authors. The auncient Church doth vse the names of Sacrifice and oblation: but therby it vnderstandeth the whole action, prayers, a taking of it, a re∣membrance, faith, a confession, and thanksegiuing. This wholl inward and outward action, in euerie one that is tur∣ned to God, and in the wholl Church, is indeede a sacrifice of praise, or thankesgiuing and a reasonable seruice. And when the Lord saith, Ioh. 4. The true worshippers shall wor∣ship the lord in spirit and in trueth, he affirmeth that in the new testament outward sacrifices are not commaunded, which of necessitie should be made, although there were no motions of the holie ghost in the heart, as in the law it was necessarie, that the ceremonie of the Passe ouer should be kept. But touching the supper of the Lord it is said, 1. Cor. 11, Let euerie man examine him-selfe, &c. So the supper of th••

Lord doth profit him that vseth it, when as he bringeth with him repentance and faith, and another mans work doth no∣thing at all profit him.

Furthermore, concerning the dead, it is manifest, that all this shew is repugnant to the wordes of the institution of the Supper, wherein it is said, Take ye, eat ye, &c. Doe ye this in remembrance of me. What doth this apperteine to the dead, or to those that be absent? and yet in a great part of Europe manie masses are said for the dead: also a great number not knowing what they do, do read Masses for a reward. But se∣ing that all these things are manifestlie wicked, to wit, to offer, as they speake, to the end that they maie deserue for the quick and the dead: or for a man to do he knoweth not what, they do horriblie sinne, that retaine and defend these mischieuous deeds. And seeing that this ceremony is not to be taken for a sacramēt, without the vse wherunto it was or∣deined, what manner of Idolworship is there vsed, let god∣lie and learned men consider. Also it is a manifest propha∣nation, to carie about parte of the Supper of the Lord, and to worship it: where a parte is vtterlie transferred to an vse cleane contrarie to the first Institution, whereas the text saith, Take, eat: and this shew is but a thing deuised of late. To conclude, what be the manners of manie Priestes and Monks in all Europe, which haue no regard of this saying, 1. Cor. 11, Let euerie man examine him-selfe? Also, Whosoeuer taketh it vnworthelie, shall be guiltie of the bodie and bloode of the Lord. Euerie man of him-selfe doth know these things.

Now, although the chiefe Bishopes and hypocrites, who seeke delusions to establish these euills, doe scoffe at these complaintes, yet it is most certaine, that God is greeuouslie offended with these wicked deeds, as he was angrie with the people of Israell for their prophanations of the sacrifices. And we do see euident examples of wrath, to wit, the ruines of so many kingdomes, the spoile and waste that the Turkes doe make in the worlde, the confusions of opinions, and ma∣ny moste lamentable dissipations of Churches. But O Sonne of God, Lorde Iesus Christ, which wast crucified and raised vp againe for vs, thou which art the high priest of the Church, with true sighes we beseech the, that for thine, and thy eternall Fathers glorie, thou wouldest take awaie Idolls, errours, and abominations▪ and,

as thou thy selfe didst praie, Sanctifie vs with thy trueth, and kindle the light of thy Gospell, and true inuocation, in the heartes of many, and bowe our heartes to true obedience, that we may thankefullie praise thee in all eternitie. The greatnes of our sinnes, which the prophanation of the Supper of the Lorde these many yeares hath brought forth, doth surpasse the eloquence of Angells and men. We are herein the shorter, seeing that no words can be deuised sufficient, to set out the greatnes of this thing, and in this great griefe we beseech the Sonne of God, that he would a∣mend these euills, and also for a further declaration, we offer our selfes to them, that wil heare it. But in this question we see that to be chieflie done, which Salomon saith, He that singeth songes to a wicked heart, is like him that powreth vineger vpon nitre.

Our aduersaries know, that these perswasions of their sa∣crifice, are the sinewes of their power and riches: therefore they will heare nothing that is said against it. Some of them doe now learne craftelie to mitigate these things, and ther∣fore they say, The oblation is not a merit, but an applicati∣on: they deceiue in wordes, and retaine still the same a∣buses. But we saide before, that euerie one doth by faith ap∣plie the sacrifice of Christ to himselfe, both when he hea∣reth the Gospell, and then also, when he vseth the Sacra∣ments: and it is written, 1. Cor. 11. Let euerie man examine himselfe. Therefore Paull doth not meane, that the ceremo∣nie doth profitte another that doth not vse it. And, the Sonne of God himselfe did offer vp himselfe, going into the holie of holies, that is, into the secret counsell of the Diuini∣tie, seeing the will of the eternall Father, and bearing his great wrath, and vnderstanding the causes of this wonder∣full counsell: these weightie things are meant, when the text saith, Heb. 9. He offered himselfe. And when Esaie saith, Cap. 53. He will make his soule an offering for sinne. Now therefore what doe the Priestes meane, who saie, that they offer vp Christ? and yet antiquitie neuer spake after this man∣ner. But they doe most grieuouslie accuse vs. They saie, that we doe take awaie the continuall sacrifice, as did Antiochus, who w•••• a type of Antichrist. We answered before, that we doe reteine the wholl ceremonie of the Apostolike Church: and this is the eontinuall sacrifice, That the sincere doctrine of the

Gospell should be heard, that God should be truelie inuoca∣ted: to conclude, as the Lord saith, Ioh. 4. It is to worship the Father in Spirit and trueth: we doe also herein comprehende the true vse of the Sacraments. Seeing that we retaine all these things faithfullie, we doe with great reuerence reteine the continuall sacrifice, they doe abolish it, who many waies doe corrupt true inuocation, and the verie Supper of the Lord, who commaund vs to inuocate dead men, who set out Masses to sale, who boast, that by their oblation they doe merit for others, who doe mingle many mischieuous errours with the doctrine of Repentance and remission of sinnes, who will men to doubt, when they repent, whether they be in fauour, who defile the Church of God with filthie lustes, and Idols. These men be like vnto Antiochus, and not we, whoe endeuour to obeie the Sonne of God, who saith, Ioh. 4. If any man loueth me, he will keepe my wor••••

Of the vse of the wholl Sacrament.

LEt Sophistrie be remooued from the iudgements of the Church. All men know, that the Supper of the Lorde is so instituted, that the wholl Sacrament may be gi∣uen to the people, as it is written, Drinke ye all of this. Also the custome of the auncient Church, both Greeke and Latine, is well knowne. Therefore we must confesse, that the for∣bidding of one part is an vniust thing. It is greate iniurie to violate the lawfull Testaments of men: Why then doe the Bishopes violate the Testament of the Sonne of God, which he hath sealed vp with his owne bloode? But it is to be la∣mented, that certeine men should be so impudent, as to feigne sophistrie against this so weightie an argument, that they may establish their prohibition; the refutation of whome, the matter beeing so cleere and euident, we doe omitte.

In an other place this Article is not distinguished from that which went before, but is thus ioyned with it: To conclude, wee must also speake in few things of the vse of the wholl Sacrament. Let sophistrie be remooued, &c.

OVT OF THE CONFESSION OF WIRTEMBERGE.

Of the Eucharist. CHAP. 9.

WE beleeue and confesse that the Eucharist (for so it pleased our forefathers to call the Supper of the

Lord) is a Sacrament, instituted of Christ himselfe, and that the vse therof is commended to the church, euen to the lat∣ter end of the world. But because the substance is one thing and the vse thereof an other thing, therefore we will speak•• of these in order. Touching the substance of the Euchar•••••• we thus thinke and teach. * 1.55that the true bodie of Christ, 〈◊〉〈◊〉 his true bloode is distributed in the Eucharist: and we re∣fute them that saie, that the bread and wine of the Eucha∣rist, * 1.56are signes of the body and blood of Christ beeing one∣lie absent. Also we beleeue that the omnipotencie of Go•• is so great, that in the Eucharist he may either annihilate•••• substance of bread and wine, * 1.57or else change them into 〈◊〉〈◊〉 bodie and bloode of Christ: but that God doth exercise 〈◊〉〈◊〉 his absolute omnipotencie in the Eucharist, we haue no cer∣teine worde of God for it, and it is euident, that the aunci∣ent Church was altogether ignorant of it. For as in Ezech where it is said of the Citie of Hierusalem, described on the out side of a wall, This is Hierusalem, it was not necessarie that the substance of the wall should be changed into the sub∣stance of the Citie of Hierusalem; so when it is said of the bread, This is my bodie, it is not necessary that the substance 〈◊〉〈◊〉 bread should be changed into the the substance of the bod•• of Christ: * 1.58but for the truth of the sacrament it is sufficient▪ that the bodie of Christ is in deed present with the bread and in deede the verie necessitie of the trueth of the Sacrament doth seeme to require, that true breade should remaine, with the true presence of the bodie of 〈◊〉〈◊〉 For as to the trueth of the Sacrament of Baptisme it is ne∣cessarie, that in the vse thereof there should be water, and that true water should remaine; so it is necessarie in the Lords Supper, that there should be bread in the vse thereof, and that true bread should remaine, whereas if the substance of bread were changed, we should haue no proofe of the trueth of the Sacrament. Whereupon both Paull, and also the auncient Ecclesiasticall writers doe call the bread of the Eucharist, euen after con••ecration, bread. 1. Cor. 11. Let•• man examine himselfe, and so let him eate of that bread, &▪ And, Whosoeuer shall eate this bread, and drinke this cuppe of the Lord vnworthely, &c. And Augustine in his Sermon to young children saith▪ That which y••u haue seene, it i•• the bread, and the

〈◊〉〈◊〉 the which thing also your eies doe witnes vnto you: but that which your faith desireth to learne, is this: the bread, is the bodie of Christ, the cup, is his blood.

Now as touching the vse of the Eucharist, first, although we do not not denie, * 1.59but that whol Christ is distributed, as well in the breade, as in the wine of the Eucharist: yet we teach, that the vse of either part ought to be common to the wholl Church. For it is euident, that Christ beeing no∣thing at all terrified by any dangers, which afterward hu∣mane superstition inuented, or by other deuises, gaue vnto his Church both partes to be vsed. Also it is euident, that the auncient Church did vse both partes for many yeares. And certaine writers doe clearelie witnes, that they which doe receiue bread alone, doe not receiue the wholl Sacrament Sacramentallie (for so they speake) & that it is not possible to d••∣••ide one and the selfe same mystery, without great sacriledge. Wher∣fore we thinke that the vse of both partes is in deede Catho∣like & Apostolike, & that it is not lawful for any man, at his pleasure to change this institution of Christ, and a cere∣mony of such continuance in the auncient and true Church, and to take awaie from the laitie, as they call them▪ one part of the Eucharist. And it is to be marueiled at, that they who professe themselues to defend the ceremonies of the aunci∣ent church, should so farre swarue from the auncient church in this point. Moreouer, seeing that the worde Sacrifice i•• verie large, and doth generally signifie a holie worship, we doe willinglie graunt, that the true and lawfull vse of the Eucharist maie in this sense be called a Sacrifice: howbeit the Eucharist, according to the institution of Christ, is so celebrated, that therein the death of Christ is shewed forth, and the sacrament of the bodie and bloode of Christ is distributed to the Church, and so it is truely called an appli∣ing of the meritte of the passion of Christ, to wit, to them, which receiue the Sacrament.

Neither doe we condemne godlie lessons, and praiers, which vse to goe before, and to follow consecration, as they call it, and the dispensation of the Eucharist: yet in the meane time it is not lawfull for vs, to dissemble, or to alow of those errours, which haue bene added to this holie 〈◊〉〈◊〉 rather by the ignorance of priuate men, then by

••nie lawfull consent of the true Catholike Church. One 〈…〉〈…〉 this, that of the worship, which ought to be common 〈…〉〈…〉 Church, there is made a priuate action of one Priest, 〈…〉〈…〉 doeth alone to himselfe mumble vp the wordes of 〈…〉〈…〉 Supper, so also he alone doeth receiue the bread 〈…〉〈…〉 For Christ did institute the Eucharist, not that i•• 〈…〉〈…〉 priuate action of one man, but that it should be a 〈…〉〈…〉 of the Church. * 1.60Therefore to the right action of the Eucharist, two thinges at the lest are requisite, to wit, the minister of the Eucharist, whoe blesseth, & he, to whom the Sacrament of the Eucharist is dispensed. For when Christ did institute this Sacrament, he did not eat thereof alone, but he did dispense it to his Church, which then was present with him, saying, Take ye, eate ye, &c. And, Drinke ye all of this, &c. This institution of Christ the auncient and true Catholique Church did so seuerelie obserue, that it ex∣communicated them, which being present whilest this holy Sacrament was administred, would not communicate with others. Anacl••••us in his first Epistle saith, After that consecra∣tion is finished, let a•••• communicate, except they had rather stand•• without the Church doores. And he addeth, For so both the Apo∣stles appointed, and the holy Church of Rome keepeth is still. Also, the Antiochian Councell, cap. 2. saieth: All those which come into the Church of God, and heare the holy Scriptures, but doe not communicate with the people in praier, and can not abide to re∣ceiue the Sacrament of the Lord, according to a certaine proper dis∣cipline, these men must be cast out of the Church. Dionysius in his booke, De Eccles. Hierarc. saieth, The Bishoppe, when he hath prai∣sed the diuine giftes, then he maketh the holie, and moste excel∣lent mysteries▪ and those thinges which before he had praised, being couered and hid vnder reuerent signes, he bringeth into sight, and reuerentlie sh••wing forth the diuine giftes, both he himselfe doth turne to the holy participation thereof, and doth exhort the others to participate them: to conclude, when the holie communion is recei∣ued, and deliuered to all, he rendering thankes, doth make an end of these mysteries. Therefore we thinke it necessarie▪ to the retayning of the institution of Christ in the celebration of the Eucharist, and that we maie follow the example of the auncient and true Catholique Church, that the priuate Masses of the Priestes maie be abrogated, and that the

publique communion of the Lords Supper maie be restored.

Another errour is this, that the Eucharist is such a sa∣crifice, as ought to be offered daielie in the Church, for the purging of the sinnes of the quicke and the dead, and for the obtaining of other benefites, both corporall and spiri∣tual. This error is euidently contrary to the Gospel of Christ, which witnesseth, That Christ, by one oblation, once onelie made, hath made perfect for euer those that be sanctified. And, because that Christ by his passion and death, hath purchased remis∣sion of sinnes for vs, which also is declared vnto vs by the Gospell in the new Testament, therefore it is not lawfull to sacrifice anie more for sinne: for the Epistle to the Hebrews saith, Where there is remission of sinnes, there is no further oblati∣on for sinne. For whereas Christ saieth, Doe this in remem∣brance of me, he doth not commaund to offer his bodie and and bloode in the Supper vnto God, but to the Church▪ that the Church, by eating the bodie, and drinking the bloode of Christ, and by shewing forth the benefit of his death, may be admonished of that oblation of the bodie and bloode of Christ, which was made once onelie on the Crosse for the purging of our sinnes. For so Paull doeth interpret this saying of Christ, saying, So often as ye shall eate (he doth not saie, offer) this breade, and drinke this cuppe, shew ye forth the death of the Lord, till he come. And truelie we confesse, that the auncient Ecclesiasticall writers did call the Eucharist, a sacrifice, & an oblation: but they expounde themselues, that by the name of Sacrifice they meane a remembrance, a shewing forth or a preaching of that Sacrifice▪ which Christ did once offer vpon the Crosse: as also they call the memoriall of the Passeouer, and of Pentecost, the Pa••seouer and Pentecost it selfe.

The third error is this, that manie do thinke, that the ob∣lation (as they cal it) of the Eucharist, is not of it selfe a propi¦tiation for sinnes, but that it doth apply the propitiation and merit of Christ to the quick, and the dead. But we haue al∣readie shewed, that the Eucharist properlie is not an oblati∣on, but is so called, because it is a remembrance of the ob∣lation, which was once made on the crosse. Moreouer, the application of the merit of Christ, is not made by anie o∣ther outward instrument, then by the preaching of the gos∣pell

of Christ, and by dispensing those sacraments, which Christ hath instituted for this vse: & the merit of Christ be∣ing offered, & applied, is not receiued but by faith. Marc. 16. Preach the Gospel to euery creature. For by the ministerie of the Gospell the benefits of Christ be offered, & applied to crea∣tures, that is, either to the Iewes, or to the Gentiles. And it followeth, He that shall beleeue, and be baptized, he shall be saued: because that by the receiuing of the sacraments, and by faith, the benefits offered, and applied, be receiued Rom. 1. The gospell is the power of God to saluation, to euerie 〈◊〉〈◊〉 that beleeueth▪ that is, the ministerie of the gospell is the in∣strument ordeined of God, whereby God is able and effe∣ctuall, to saue all those, which beleeue the gospell. There∣fore the Preaching of the gospell doth offer, or, if it liketh a∣nie man so to speake, doth applie saluation to all men, but faith doth receiue saluation offered and applied. Now in the priuate Masse, bread and wine are so handled, that the Priest doth neither publiquely declare the Gospel of Christ, but doth softlie mumble vp to him▪selfe certaine words, and especialie the wordes of the Supper, or of consecration•• neither doth he distribute bread and wine to others, but he alone taketh them: therefore there can be no applying 〈◊〉〈◊〉 the merit of Christ in the priuate Masse. This did our true Catholique Elders well perceiue, who, as we haue declared before, did so seuerelie require, that they which wer•• present at the Masse, and did not communicate, should b•• excommunicated.

The fourth error is this, which we haue already touched▪ in that they do require, that the wordes of the Supper, or o•• consecration, maie be rehearsed softlie in the Eucharist, se∣ing that these words are a part of that gospell, which accor∣ding to the commaundement of Christ, is to be preached to all creatures. For although our ancetors did sometimes cal•• the Eucharist a mysterie, yet they did not so call it with thi•• purpose, that they would not haue the wordes of the Suppe•• to be rehearsed before the Church in the Eucharist publike▪lie, and in a tongue commonlie knowne, but because th•••• in the Eucharist one thing is seene, and another thing vn∣derstood. For Christ him-selfe also is called a mysterie, who neuertheles is not to be hidde▪ but to be preached to al••

creatures. And because that in the receiuing of the Sacra∣ment it is necessarilie required, that we should haue faith, and faith commeth by hearing, and hearing by the word of God, it is most necessarie, that in the Eucharist the word of the sup∣per, that is, the word▪ of the Sonne of God, should be pub∣liquely rehearsed: for this word is the preaching of the Gos∣pell, and the shewing forth of the death of Christ. There∣fore that the Church maie vnderstand what is done in the Eucharist, and what is offered vnto her to be receiued, and that she ma••e confirme hir faith, it is necessarie, that in the Eucharist ••he wordes of the Lordes Supper should be re∣hearsed publiquelie.

The 〈◊〉〈◊〉 ••rror is this, that one part of the Eucharist is vsed in 〈…〉〈…〉 a singular worship of God, to be caried about, and to 〈…〉〈…〉 vp. But the holie Ghost doth forbid, that anie worship of God should be appointed without the expresse commaundement of god. Deut. 12. You shal not do euery one of you, that which semeth good in his owne eies. And again, That which I commaund thee, that onelie shalt thou do to the Lord: see that thou adde nothing thereunto, nor detract anie thing from it. And Math 1••. In vaine doe they worship me, teaching for doctrines the preceptes of men. Clemens in his second Epi••••le to Iames, and in three Chapters, De Consecr. Dist. 2. saith: Certeinlie so great bu••nt offerings are offered on the altar, as may be sufficient for the people: if so be that any thing remaine till the next ••aie, let them not be kept, but with feare and trembling, by the diligence of the Clearkes, let them be consumed. We are not ignorant, how they vse to delude these wordes of Clemens, by feigning a diffe∣rence betwixt the worke of those that are readie to die, and those that be readie to consecrate. But it is euident, that the bread, which vseth to be caried about, and to be laide vp to be adored, is not reserued for those that be weake, but in the ende is receiued of them that doe consecrat. Cyrill, or, ••. others thinke, Origen, vpon the 7. Chap. of Leuit. saith. For the Lord concerning that breade, which he gaue to his Disciples, saide vnto them, Take it, and eat it, &c. He did not differ it, neither did he commaund it to be reserued till the next daie. Peraduenture there is this M••steri•• also conteined therein, that he doth not com∣maund the bread to be caried in the high waie, that thou maist al∣waies bring forth the fresh loaues of the worde of God, which

thou cariest within thee, &c.

OVT OF THE CONFESSION OF SVEVELAND.

Of the Eucharist. CHAP. 18.

AS touching this reuerent Sacrament of the bodie & bloode of Christ, all those things, which the Euan∣gelists, Paul, and the holie Fathers haue left in writing ther∣of, our men doe sincerelie teach, commend, and inculcate: and thence they doe with a singular indeauour alwaies pub∣lish this goodnes of Christ towardes his, whereby he doth no lesse at this day, then he did in that his last supper, vouch∣safe to giue, by the Sacraments, his true bodie, and his true bloode, to be eaten, and to be drunke, in deede, as the meate and drinke of their soules, whereby they may be nourished vnto life eternall: he giueth it, I saie, to all those, who from their heartes haue giuen their names, to be reckoned a∣mong his disciples, when as they doe receiue this Supper, according to his institution: so that now he may liue and a∣bide in them, and they in him, and be raised vp by him in the last day, to a new, and immortall life, according to those wordes of eternall trueth. Take, and eate, This is my bodie, &c. Drinke ye all of this, This ••uppe is my bloode, &c. Now, our prea∣chers doe most diligentlie withdraw the mindes of the peo∣ple▪ both from all contention, and also from all superfluous and curious inquirie, vnto that which onelie is profitable, & whereunto onely Christ our Sauiour had respect: to wit, that beeing fed with him, we may liue in him, and through him, and leade such a life, as is acceptable to God, holie, and therefore euerlasting & blessed: and with all, that we among our selues may be one bread, and one bodie, which are par∣takers of one bread in that holie Supper. Whereby it com∣meth to passe, that we doe verie religiouslie, and with a sin∣gular reuerence both administer, and receiue the diuine sa∣craments, that is, the holie Supper of Christ. By these things which are thus in deede, as we haue set them downe, your sacred Maiestie, O most gratious Emperour, doth know, how falselie our aduersaries doe boast, that our men doe change the wordes of Christ, and teare them in peeces by humane

glosses, and that in our Suppers nothing is administred but meree bread, and meere wine, and also that among vs the Supper of the Lord is contemned, and reiected. For our men doe verie carefullie teach and exhort, that euerie man doe in a simple faith imbrace these wordes of the Lorde, reie∣cting all deuises of men, and false glosses, and remoouing awaie all kinde of wauering, doe wholly addict their minde to the true meaning thereof: and to conclude, doe often∣times, with as great reuerence as they may, receiue the Sa∣craments, to be the liuelie foode of their soules, and to stirre vp in them a gratefull rememberance of so great a benefit: the which thing also vseth now to be done among vs, much more often and reuerentlie, then heretofore was vsed. Mor∣ouer, our Preachers haue alwaies hitherto, and at this daie do offer themselues with al modestie and trueth, to render a reason of their faith and doctrine, touching all those things which they beleeue and teach, as wel about this Sacrament, as about other things, and that not onelie to your Sacred Maiestie, but also to euerie one that shall demaunde it.

Of the Masse. CHAP. 19.

FVrthermore, seeing that after this manner, Christ hat•• instituted his Supper, which afterward beganne to be called the Masse, to wit, that therein the faithfull being fed with his bodie and bloode, vnto life eternall, should shew forth his death, whereby they are redeemed; our Preachers by this meane giuing thankes, and also commending this saluation vnto others, could not chuse but condemne it, that these things were euerie where neglected. And on the other side, they which do celebrate the masses, do presume to offer vp Christ vnto his Father, for the quicke and the deade, and they make the Masse, to be such a worke, as that by it alone almost, the fauour of God and saluation is obteined, how∣soeuer they doe either beleeue, or liue. Whereupon that most shamefull, & twise & thrise impious sale of this Sacra∣ment hath crept in, and thereby it is come to passe that no∣thing at this daie, is more gainefull then the Masse. There∣fore they reiected priuate Masses, because the Lorde did commende this Sacrament to his Disciples to be vsed in common. Whereupon Paul commandeth the Corinthians, when they are to celebrate the holie Supper, to staie one for * 1.61

another, and denieth that they doe celebrate the Lordes Supper, when as euerie man taketh his owne Supper whilest they be eating. Moreouer, whereas▪ they boast, that they doe offer vp Christ in steade of a sacrifice, they are therefore con∣demned of our men, because that the Epistle to the He∣brewes doth plainlie witnes, that as men doe once die, so Christ was once offered, that he might take awaie the sinnes of many, and * 1.62that he can no more be offered againe, then he may die againe: and therefore hauing offered one sacrifice for sinnes, he sitteth for euer at * 1.63right hand of God, waiting for that which remaineth, to wit, that his enemies, as it were a footestoole, may be troden vnder his feete. For with one oblation hath he consecrated for euer them, that are sancti∣fied.

And whereas they haue made the Masse to be a good worke, whereby any thing may be obteined at Gods handes, our Preachers haue taught, that it is repugnant to that, which the Scripture doth teach in euerie place, that we are iustified, and receiue the fauour of god by the spirit of Christ and by faith▪ for which matter we alledged before manie te∣stimonies out of the Scriptures. So, in that the death of the Lorde is not commended to the people in the Masse, our Preachers haue shewed that it is contrarie to that, that Christ commaunded, to receiue these Sacraments, in remem∣brance of himselfe: and Paul, that we might shew forth the death of Christ, till he come. And whereas many doe commonlie ce∣lebrate the Masses, without all regard of godlines, onelie for this cause, that they may nourish their bodies, our Preach∣ers haue shewed, that that is so execrable a thing before god, that if the Masse of it self should nothing at al hinder godli∣nes, yet worthely & by the commaundement of God, it were * 1.64to be abolished▪ the which thing is euident euen out of Esay onely. For our God is a Spirit, and trueth, & therfore he cannot a∣bide to be worshiped, but in Spirit, and trueth. And how greeuous a thing this vnreasonable selling of the Sacraments is vnto the Lord, our Preachers would haue men thereby to con∣iecture, that Christ did so sharplie, and altogether against his accustomed manner, taking vnto himselfe an external kinde of reuengement, cast out of the Temple those that bought & solde, wheras they might seme to exercise marchandize, onely in this respect, that they might further those sacrifices, which

were offered according to the law.

Therefore, seeing that the ••i••e of the Masse, which was wont to be celebrated, is so manie waies contrarie to the Scripture of God, as also it is in euerie respect diuers from that, which the holie Fathers vsed, it hath bene verie vehe∣mentlie condemned amongst vs out of the pulpit, and by the worde of God it is made so detestable, that manie of their owne accorde haue altogether forsaken it: and else∣where, by the authoritie of the Magastrate, it is abrogated. The which thing we haue not taken vpon vs for anie other cause, then for that throughout the whol Scripture, the Spi∣rit of God doeth detest nothing so much, neither com∣maund it so earnestlie to be taken awaie, as a feigned and false worship of himselfe. Now, no man that hath anie sparke of religion in him, can be ignorant, what an in••u••••a∣ble necessitie is laid vpon him that feareth God, when as he is perswaded, that God doth require a thing at his handes. For anie man might easilie foresee, how many would take it at our hands, that we should chaunge a••y thing about the holie rite of the Masse, neither were there anie, which would not rather haue chosen in this point, not onelie not to haue offended your sacred Maiestie, but euen anie Prince of the lowest degre. But when as herewithal they did not doubt, but by that common rite of the Masse, God was moste grieiouslie prouoked, and that his glorie, for the which we ought to spend our liues, was darkened, they could not but take it awaie, lest that they also, by winking at it, should make themselues partners with them in diminish∣ing the glorie of god. Trulie, if god is to be loued, and wor∣shipped aboue all, godlie men must beare nothing lesse, then that which he doth hate and detest: And that this one cause did constraine vs to chaunge certaine things in these points, we take him to witnes, from whome no secet is hidde.

Notes

• * 1.1

  *Looke the 1 obseruat. vpon this confess.
• * 1.2

  Art. 22.
• * 1.3

  looke the 1. obseru. vpon this confess.
• * 1.4

  Art. 6.
• * 1.5

  Iohn. 11. Eph. 1. 4. & 5. Col. 1.
• * 1.6

  Col. 3. Heb. 1. & 10.
• * 1.7

  Act. 3. 2. Tim 4.
• * 1.8

  Mat. 26. Mar. 14. Luc. 22.
• * 1.9

  1. Cor. 11.
• * 1.10

  Looke the 1. obseru. vpon this confess.
• * 1.11

  August. I•• Ioan. Tract. 80. & Epist. 23. ad Bonifa.
• * 1.12

  1 Cor. 10.
• * 1.13

  Looke the 2. obseruat. vpon this confess.
• * 1.14

  1. Cor. 10▪
• * 1.15

  1. Cor. 11.
• * 1.16

  ••. Co••. 13.
• * 1.17

  Loo kethe 3. obseur.
• * 1.18

  Looke the 4. obseruat.
• * 1.19

  Luc 2••. 1. Cor. 11.
• * 1.20

  Art. 36.
• * 1.21

  looke the 1. obseruat. vpon this confess.
• * 1.22

  Art. 37.
• * 1.23

  Art. 12.
• * 1.24

  Chrysost. ad Eph. ••••rm. ••. cap. ••.
• * 1.25

  De consecr. Dist▪ 1. cap. omnes.
• * 1.26

  Distinct. ••. cap. secul••∣res.
• * 1.27

  De consecr. Dist. 2. cap. Peract.
• * 1.28

  De cons. di••••. ••. cap. 〈…〉〈…〉.
• * 1.29

  In Ioa. ca. 6.
• * 1.30

  De sacra. lib. 4. cap. 4.
• * 1.31

  In Dialogi•• 1. & 2.
• * 1.32

  In serm. ad Infantes. Decons. dist. 2. cap. Qui man••••casti. In Mat. 15.
• * 1.33

  Luc. 22.
• * 1.34

  De ••••ns. di••••▪ 1. cap. 〈◊〉〈◊〉 ••o.
• * 1.35

  〈◊〉〈◊〉 Dom••ni.
• * 1.36

  In Ioan. ••ract. 5••▪
• * 1.37

  Ad Rom. ca. 3. lib. 3.
• * 1.38

  Art. 3••.
• * 1.39

  Looke the 1. obseru. vp¦pon this confess.
• * 1.40

  Looke the 2 obseru.
• * 1.41

  looke the ••. obseruat.
• * 1.42

  Looke the 4. obseruat.
• * 1.43

  Looke the 1. obseruat. vpon this confess.
• * 1.44

  Looke the 2. obseru.
• * 1.45

  Looke the 3. bsetu. bp∣on this con∣••••••••ion.
• * 1.46

  looke the 4. obseru.
• * 1.47

  Looke the 5 obseru.
• * 1.48

  Looke the 2. obseruat.
• * 1.49

  Art. 〈◊〉〈◊〉
• * 1.50

  Looke the ••. obseru.
• * 1.51

  looke the 1. obseru. vpon this confess.
• * 1.52

  Looke the 〈◊〉〈◊〉 obseru.
• * 1.53

  Looke the ••. & 4. obser.
• * 1.54

  Looke the 5. obseruat.
• * 1.55

  Looke the ••. obseruat vpon this confess▪
• * 1.56

  Looke the 2. obseru.
• * 1.57

  looke the 3. obseru▪
• * 1.58

  Looke the 4. obseruat.
• * 1.59

  Looke the 5. obseru.
• * 1.60

  〈1 line〉〈1 line〉.
• * 1.61

  1. Cor. 11.
• * 1.62

  Heb. 9.
• * 1.63

  Heb. 10.
• * 1.64

  Isa. 2.