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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17659	A faythfull and moost godlye treatyse concernyng the most sacred Sacrament of the blessed body and bloude of our sauioure Chryst, co[m]piled by Iohn Caluyne, a man of no lesse lernyng and lytterature then godly studye, and example of liuyng. And translated into Latin by Lacius a man of lyke excellencie. And nowe last of all, translated into Englyshe by a faythfull brother, no lesse desirous to profyt the weake brotheres then to exercise the talent of the Lorde to his honoure and glorye. In declaration whereof, he hath set before this lytle booke an epistle to the reader much more effectuous then in the fyrst edicion. Whereunto the order that the churche and congregation of Christ in Denmarke doth vse at the receyuying of baptisme, the Supper of ye Lorde, and wedlocke: is added. Myles Couerdale; Petit traicté de la Saincte cene. English	Calvin, Jean, 1509-1564.; Broke, Thomas.; Coverdale, Miles, 1488-1568.; Danske folkekirke.	1548 (1548)	STC 4411; ESTC S107182	57,569	98

are to be vnderstande wherin Christe calleth his bodye breade and hys bloude wyne Whiche wordes maye easely be opened yf we kepe in memorye those principles whyche I haue before set forth that is to saye that all the fruite we seke for in the supper is brought to noughte onlesse Christe be gyuen vnto vs therin as the foundacion and substance of all the whole matter And yf we ones graunt this thynge then no doubt we shall graūt also that there is gyuen vnto vs nought els but an vnprofitable vayne Sacramēt ▪ yf we deny that in it is gyuē vnto vs the very participacion of Christ whiche thynge were execrable shame full blasphemye Forthermore yf the maner of the communion with Christ be suche that we be partakers of all the mercies and benifites which he gate for vs by his death then are we not partakers w t the spirite onely but w t y ● māboode also wherin he perfourmed perfit obedience to God the father to the intent he mighte paye oure det es Althoughe to saye the truth the one can not be wythoute the other For whē he geueth him selfe vnto vs he doth it to the intent we shoulde possese him whole And therfore as I haue sayde that his spirite is oure life euen so doth he his owne mouth declare that hys fleshe is oure foode and his bloude oure verye drynke Yf this be not spoken in vayne no remedy oure life must neades consiste in him and oure soules be nourished wyth hys fleshe and bloude as wyth theyr proper and peculyar foode Of that thynge haue we testimony in y ● supper whē it is sayd of the breade that we should take it and eate it and that it is his bodye and of the cuppe that we drynke it and that it is hys bloude here are the bodye and bloude named to the intent we should learne to seke the substāce of our spirituall lyfe therin Now yf any man woulde demande of me whether the breade be the bodye of Christ the wyne his bloud therto woulde I answer that the breade and wy●e are visib●l signes representynge vnto vs the bodye bloude of Christe and that they be called the body and bloud bycause they be as it were instrumētes wherby the lorde Iesu Christ distributeth them vnto vs. This forme of speaking agreeth very well wyth the thynge For not wythstandynge that oureeyes 〈◊〉 nor oure wyttes can not comprehende the communion that wee haue in the bodye of Christe yet is it there openlye shewed before oure eyes We haue in a lyke thynge an example verye fytte for the purpose When the lorde woulde that his spirite should appeare in the baptisme of Christe he shewed him vnder the shape of a doue ▪ Iohn the Baptyste recytyng that hystorye sayeth that he sawe the holye Gost descen dynge But yf we marke it well we shal fynde that he sawe nought els but a Doue For the substance of the holy Gooste is muisible But for that he knewe that vision to be no vayne figure but the mooste sure token of the presēce of the holy goost he doubted nothyng at all to affirme that he sawe him because he was represented vnto him vnder soche sort as he was able to abyde Euen so must we say as concernynge the communion that we haue in the bodye and bloude of Christe It is a spirituall misterye whyche can neyther be sene wyth the eyes nother comprehended with the wytte Therfore as the weakenes of oure nature requireth it is set forth wyth visible figures and signes but yet vnder such sort that it is not a bare and simple figure but ioyned vnto his verite and substance The bread therfore is not vnworthylye called the bodye for as moch as it doth not onelye r●present it vnto vs but also brynge vnto vs the same thynge I can be ryght well contente therfore ▪ to graunt that the name of the body of Christ be transferred vnto the bread because it is the sacrament and fygure therof But thys one thynge wyll I adde That the sacrametes of the Lord oughte by no meanes to be separate frome his substance and verytye And yet is it not onely mete but also very necess●ry so to set them a sunder that they be not confoūded But to deuide them so that the one shoulde be made perfyt without the other is moste vnsemley Whē we therfore do beholde the visible signe we muste consider what it representeth and who gaue it vs. For the bread is geuen to the intent that it shoulde be y ● figure of the bodye of Christ ▪ we are cōmaunded to eate it It is geuen I say of God the certayne vnchaungeable veritie Yf so be y ● God can neyther disceyue nor lye it foloweth y ● he doth in verye dede performe and fulfyll al that he doth there signifye No remedy therfore we must neades vnfaynedlye receyue the bodye and bloude of Christe in his supper for as muche as the Lorde offereth vnto vs herin the cōmunion for them both For what shoulde this meane that we should eate bread drynke wyne to the intēt that they shoud declare vnto vs that hys fleshe is oure meate and bys bloude oure drynke yf he letteynge the spirituall veritye passe shoulde gyue vs nought elles but breade and wyne had he not then instituted thys misterye faynedlye and in vayne And as we saye in the Frenche tonge vnder disceyuable signes And therfore muste we neades graunte that yf the representation whyche the Lorde gyueth in the supper be no sayned thynge that then the inwarde substaunce of the Sacramente is annexed to the visible signes and that in lyke maner as the breade is distributed in the hande so is the body of Christ cōmunicate vnto vs to the entēt that we shoulde be partakers thereof And doubtlesse yf there were no more but thys one thynge yet oughte it to satisfye vs aboundantlye for as muche as we vnderstande that in the supper Christ gyueth vnto vs the very substaunce of hys bodye and bloude that we maye wyth full tyghte possesse hym and in possessynge hym be called into the societie of al hys good thynges For in that we possesse hym all the treasures and heauenlye goodes whyche be secretelye layed vp in hym are set out vnto vs to the intent that they shoulde be oures and that we shoulde enioye them wyth hym Brefely therfore to defyne the profyte of the supper we maye saye y ● in it Iesus Christ is offered vnto vs that we may possesse hym hym selfe and in hym aboundaunce and plentye of all the mercyes and benefytes that the mynde can desyre Whiche thynge is an exceadynge great helpe vnto vs in stablishynge our consciences in that truste whyche we ought to haue in hym An other vtilitie is that by it we are more steared and admonished to acknowledge the benefytes which we haue and do day lye receyue of the Lorde Iesu Christe that we maye

A FAYTHFVLL and moost Godlye treatyse concernyng the most sacred Sacrament of the blessed body and bloude of our sauioure Chryst cōpiled by Ihon Caluyne a man of no lesse lernyng and lytterature then Godly studye and example of liuyng And translated into Latin by Lacius a man of lyke excellencie And nowe last of all translated into Englyshe by a faythfull brother no lesse desirous to profyt the weake brotheres then to exercise the talent of the Lorde to his honoure and glorye In declaration whereof he hath set before this lytle booke an Epistle to the reader much more effectuous then in the fyrst edicion ☞ Whereunto the order that the Churche and congregation of Christ in Denmarke doth vse at the receyuyng of Baptisme the Supper of y e Lorde and Wedlocke is added Myles Couerdale Luke .xix. Chapter ¶ Be doyng tyll I come ¶ To all them that professe the christian name the translatour wysheth mercy from God the father through our onelye aduocate mediatour Iesu Christe whose spirite the gyuer of all godnesse leade you in to all gostlye knowledge Amen * AS the authoure of thys lytle boke moued wyth the desyre to profyte as wel the rude and vnlearned as the lettered and professers of knowlege wrote it in his vulgare tongue euen so I moste dearelye beloued bretherne moued also wyth the desyre to brofyte my naturall countremen so much as shal lye in my litle power haue thought it my bounden deuty to employe my diligence to the translatyng therof And bycause it hath pleased the lorde to giue me more knowledge in the latyne tongue then in the frence wherin thys boke was fyrste wrytten I haue translated it after the Latine copy putting the faythful reader out of doubt that I haue not in any poynte gone from the true meanynge of the authoure but haue thorowly obserued the phrases of both tongues auoydynge in all that I myght the darke maner of translatynge after the latine phrases to the intente the Englyshe reader myghte haue the full vnderstandynge hereof wythout anye knowledge of the latyne tongue And that the Godly myndes of the studiouse readers may be the more steated to reade the matter wyth indifferent iudgement I shal without dissimulacion assure them that herein is no matter of contencion at all But cheritably wythout any worde of reproche as well the ryght vse of the Sacrament of the body and bloude of Christ as the abuses and errours concernynge the same are sette forth so playnelye that no man vnlesse he wyl wyllingly shutte vp the eyes of his cōscience agaynst the manifest trouth can reade the boke thorowlye but he shall easelye perceyue what greate abuses haue these syxe hundreth yeares ben and are at thys presente daye mayntened and defended as concernynge the ministracion therof Fyrste for that the popyshe churche haue and do abuse it in offeryng it vp as an healthfull sacrifyce for the redemption of the soules of the congregatiō for in theyr Cannon why the they cal the secretes of the masse are these wordes Pro redemptione animarum ecclecietue That is to saye for the redemption of the soules of thy churche where they holde opinion and teach that by offerynge vp thys sacrifice as they cal it they applye to or make partakers of the passion of Christe all them that here or hyre suche masses as they haue inuented dashed full of whysperynges douckynges and crossynges besydes the demure countenaūce in theyr tourne and halfe tourne I wyl speake no more as concerninge theyr fonde inuencions aboute the ministration of this most sacred Sacrament Lest I should therby be an offence or stomblynge stocke to the weake brothers whose consciences are not yet fullye satisfyed as concernynge the true beleue of thys holy mistery I meane leste I shoulde gyue thē occasion to do as certeyne fonde talkers haue of late dayes done and at thys presente daye do inuent and applye to thys mooste holy Sacramente names of dispitie and reproche as to cal it Iake in the boxe rounde Roben and suche other not onely fonde but also blas phemouse names not onely voyed of al edificaciō whiche ought to be the ende of al our doinges and sayinges but very sclaūderouse also For thoughe the thynge beynge so tourned frome the ryght vse as it is be abhominable so that it is l●afull for vs to speake vnreuerentlye of it in the abuse yet is it not mete for them that professe charitie nothinge to refrayne for conscience sake The cōscience I say of the weake brothers not yet stronge in the trueth and so muche the more for that many Godly mynded persones whiche by the persuasions of certeyne discrete and modeste brothers haue ben made of Romyshe Idolaters and diligent studentes of duncicall dregges disciples of greate hope in the sincere and trewe euangelyke doctrine haue by the hearynge of these names of reproch and dispitte taken occasion to thynke that the knowledge which those men dyd professe whiche woulde be so outragiouse as to mocke and iest at the remembraunce of our redempcion coulde not procede of the spirite of God And haue throughe thys persuasion retourned to theyr olde leuen agayne thynkyng them to be the trew teachers of gods doctrine whiche offende in the contrarye makinge it so diuine a thynge that it shoulde be of no lesse importaūce then the whole Trinitie the father the sōne and holy gost for so they affirme sayinge that for as muche as it is the bodye of Christe and that Christ is in al places at ones with his father and his father wyth hym and the holy goste it muste neades folowe that in it is the whole trinitie the father the sonne and the holy goste For these are not nor can not be seperated I wyll saye for these men that they haue the zeale of god but it is not accordinge to knowledge For as the Iewes were from tyme to tyme taught and beleued that God dwelled in the temple that Solomon buylded coulde not abyde to heare that God shoulde not dwell in a temple made wyth mannes hande nothynge consyderyng that he is immensus and can not be conteyned for heauen is his seate and the earth his fote stole euen so these men through a fonde persuasion of the essenciall presence of Christe in the Sacramente can not abyde to heare that the whole trinitie shoulde not be really conteyned vnder a piece of breade yea vnder euery litle crombe therof I speke not thys as one puttinge no difference betwene that sacramentall breade and oure comon breade but that I maye therby declare and open the great blyndnesse of them that knowyng and confessyng the immensurable nature of God would haue hym reallye and naturallye conteyned in so small a thynge Heauen is my feate sayth he and the earth is my fote stole and yet wyll they trusse hym so shorte that they wyll brynge hym into alytle pire wherin a man can not tourne his fyste He fylleth all places and is conteyned in no place

filthynesses which haue spronge of thys name sacrifice An other errowre foloweth whych the deuyll hath sowen to the intente to corrupte thys hyghe mistcrie that is to saye in that he commented the trāssubstanciacion of the bread into the bodyeand of the wyne into the bloude of Christ after the wordes should be pronounsed wyth the intente to consecrate Fyrst that cōment hath no foundacion at al in the scripture neyther hath it any testemonie of the olde congregation and therfore can it by no meanes agree or stande with the wordes of the lorde Is not suche an interpretacion to violent and to muche wrasted To saye that when Christ shewynge bread calleth it his bodye the substance of the bread is cōs●med and that the bodye of Christe succedeth in the place thereof But it neadeth not to call the matter into question seinge that the bryght splendiferouse veritie is of it selfe able to confute so absurde a vanitie I let passe infinite testimonyes both of the scripture and of the fathers also wherin the sacramente is called breade I saye this onely that the nature of the Sacramēt requireth that the material bread remayne for the visible signe of the body For it is a generall rule amonge y ● sacramētes that the signes whiche we se in them ought to haue some similitude wyth the spirituall thinge that they represent As we are therfore in baptisme certifyed that oure soules be inwardlye washed whē the water y ● washeth the fylth of the body is powred vpō vs to declare y ● same thing euen so must there neades be in the supper materiall breade that it may be declared vnto vs that the bodye of Christe is oure foode For what declaracyon were it yf the qualitie wytnes shoulde represent vnto vs that body We knowe therfore manifestlye that vnlesse the substance of bread do there remayne al the representacion whiche the lorde wyllynge to accommodate hym selfe to oure infirmitie gaue vnto vs doth vtterly decaye and peryshe For the wordes which the lorde spake soūde no lesse then yf one woulde saye In lyke maner as mans body is nouryshed and susteyned wyth bread so is my fleshe the spiritual foode wherwyth the soules be quyckened Besydes these thynges For what purpose doth Paule propone that similitude as one lofe is made of many graynes mingled and ioyned to gether one wyth an other euen so wee for as muche as we take parte al of one bread ought to be faste ioyned togyther one with an other And yf the whytnesse onelye shoulde remayne wythout the substance were it not a thyng to be laughed at to here a man speake as Paule doth Wherfore wythout any doubtyng at al I conclude that thys transsubstanciacion is the deuylles interpretation to depraue y ● truth of the supper Many dotynge castes haue folowed of this lye woulde God they had not ben more then doting castes that they had not ben also horrible abhominaciōs For mē imagining I can not tell what maner of placelye presence haue taught y ● bothe the diuinity the humanitye of Christ are fastned vnto y ● whitenes nothinge cōsyderyng what incōueniēses folowed vpon the same Although the olde doctours of Sorbone haue reasoned very subtllly how the body bloud be ioyned with the signes yet can it not be denyed but that in the popyshe church was receyued both of high and lowe and is at this day with fyre sworde murder al kynde of tormentes cruelly defended and holden this opinion that Christe is conteyned vnder these signes and that we ought to seke hym there Whiche opinion yf they wyll maynteyne no remedy they must also graūt that the bodye of Christ as a thinge infinite is conteyned in no place other elles that it is in diuers places at once And in the affirmynge hereof they come at length to this passe that it differeth nothing at all frome a fantasticall apparicion To appoyn●e therfore suche kynde of presence inclosed in a place wherein the bodye of Christe shoulde be included in or as they saye locallye ioyned to the signe● is not onelye a thynge foly she but also an execrable errour diminishing the glory of Christ● vtterly destroying al that ought to be bel●ued as cōcerninge his humane nature For y ● scripture teacheth in euery place that lyke as in earth Christ toke our humanitie euen so he pluckynge the same out of thys mortall estate and yet nothynge chaungynge the na●ure therof caryed it vp into heauē And for thys cause oughte we when we speake of the humanitie of Christ to consider two thinges The fyrste that we diminishe nothinge of the veritie of his nature The other that we derogate nothynge of his glorious estate And to do thys thynge in his kynde we muste lefte vp our myndes into heauen that we may seke out redeamer there For yf we wyll caste hym frome vs vnder the corruptible Elementes of thys worlde we shall both destroye those thinges whiche the scriptures do wytnes as concerning his humane nature and also bringe to nought his moste glorious ascension But bycause many mē haue abundantly handled this matter I had rather let it passe then to wade further therin My mynde was to note by the waye thys thynge onely That to thynke that Christ is shutte vp vnder the bread and wine other els to ioyne thē so togither y ● our mynde cleaue fast there and is not erected into heauē is a diuelyshe dottage whyche thynge I shall also toutche in an other place And when thys peruerse opinion was once receyued it ingendred many other supersticions Fyrst that carnall adoracion which is none other thyng but mere idolatry For yf a man woulde prostrate him selfe before the breade and honour Christ there as yf he were there presente conteyned therin were not that the setting vp of an idole in steade of the Sacrament For we were not cōmaunded to honour but to eate We ought not therfore so rashely to attempt that thinge Forthermore thys was an obseruation in the olde congregacion to admonishe the people before the supper shoulde be celebrated that they lyfte vp theyr hertes to the intent they shoulde vnderstande that they oughte not to styke in the visible signe yf they would honour Christ a right But we shal not long contende as cōcernynge thys article yf the presence and coniunction of the veritie wyth the signe be well vnderstande wherof I haue all readye spoken and wyl hereafter declare at large Out of the same fountayne are sprongen the residewe of the supersticiouse ceremonies as to carye the Sacramēt thorow the stretes once in the yere ▪ as it were in a pompe an other season to set vp a taberancle for it and to kepe it al the yere longe shutte vp in a pire or case that the people maye giue hede there vnto as vnto god which shynges bycause they are all not onely inuented by mans wytie without the worde of god