[The principal points which are at this day in controversy, concerning the holly supper…[The principal points which are at this daye in controuersie, concerning the holly supper…
[The principal points which are at this day in controversy, concerning the holly supper and of the mass.][The principal points which are at this daye in controuersie, concerning the holly supper and of the masse.]
Pierre Viret 1511–1571London: printed by C. Barker, 1579
[176] p. · 41k words · STC 24782 · ESTC S125565
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Of the office as well of the ministers as of the Christian people in the supper: and of the fault which the priests and the Romaine Catholics do commit against the same in their Mass.
Of the office as well of the ministers as of the Christian people in the supper: and of the fault which the priestes and the Romaine Catholiques do cōmitte against the same in their Masse.
When then the Lord doth say, Take ye, and eat ye, and then expoundeth by the promise which followeth this commandment, the •ause of the commandment, he admonisheth as •ell the ministers as the people, of that which •oth the one and the other ought to do in the •upper. As touching the ministers, their office is •o advertise the people both of the commandment, and of the promise, and of that which they ••ught to do according to the one and the other, •nd what it is that they ought to attend. And the office of the people is to be obedient to that which •s commanded them, and to believe the promise which is made unto them. Then if the ministers do not this office, they are sacrilegious, in •s much as they do steal and hide the word of God from his people, which is so holy & sacred a thing. Wherefore they may be well placed among •he false prophets, whom the Lord accuseth by Jeremy, to have stolen his word from his people.
For seeing that they ought to repr• sent his person in the administration of the si• per and of all sacraments, it must in any wise b• that they do that which he commandeth them t• do, and that they follow his example. For if the do otherwise and contrary thereunto, they ma• not be called the ministers of Jesus Christ bu• only by a wrong title. Now it is certain tha• he commanded them to do in his remembrance the very same which he then did. And what is […] that he then did: Note. he as minister addressed hi• word to his disciples to whom he administre•• his supper, and forthwith distributed unto then the signs thereof, which he commandeth the• to take. Wherefore if the priests do not the like in their mass & in their supper, wherein they sa• they do represent as ministers, the person of I• sus Christ, they do mock both Jesus Christ an• his poor people. Now it is plain that in the […] mass, they do neither the one, ne yet the other From whence it followeth very well, that th• same can not be the supper of Jesus Christ, fo• so much as they do so great a wrong therein, a• well to him as to all Christian people. For in h•• ding and stealing the word which ought to b• declared unto them, and in not distributing at a• that which is commanded them to distribute unto them, they do dishonour Jesus Christ in di• obeying
⟨image 17⟩
him:
WHen then the Lord doth say, Take ye, and eate ye, and then expoundeth by the pro•ise which foloweth this commandement, the •ause of the commandement, he admonisheth as •ell the ministers as the people, of that which •oth the one and the other ought to doe in the •upper. As touching the ministers, their office is •o aduertise the people both of the commaundement, and of the promise, and of that which they ••ught to do according to the one and the other, •nd what it is that they ought to attende. And ye •ffice of the people is to be obedient to yt which •s commanded them, and to beleeue the promise which is made vnto them. Then if the mini•ters do not this office, they are sacrilegious, in •s much as they do steale and hide the worde of God frō his people, which is so holy & sacred a •hing. Wherfore they may be wel placed amōg •he false prophets, whom the Lorde accuseth by •eremie, to haue stolen his word frō his people.1⟨image 17⟩They are in like forte very open rebels to Iesus Christ.2 For seeing that they ought to repr• sent his person in the administration of the si• per and of al sacramentes, it must in any wise b• that they do that which he commandeth them t• do, and that they follow his example. For if the do otherwise and contrary thereunto, they ma• not be called the ministers of Iesus Christe bu• onely by a wrong title. Nowe it is certaine tha• he commanded them to do in his remembrance the very same which he then did. And what is 〈…〉 that he then did: Note. he as minister addressed hi• worde to his disciples to whom he administre•• his supper, and forthwith distributed vnto then the signes thereof, which he commandeth the• to take. Wherefore if the priests do not the lik• in their masse & in their supper, wherein they sa• they do represent as ministers, the person of I• sus Christ, they do mocke both Iesus Christ an• his poore people. Nowe it is plaine that in the 〈…〉 masse, they do neither the one, ne yet the other From whence it followeth very well, that th• same can not be the supper of Iesus Christ, fo• so much as they do so great a wrong therein, a• well to him as to all Christian people. For in h•• ding and stealing the worde which ought to b• declared vnto them, and in not distributing at a• that which is commāded them to distribute vnto them, they do dishonour Iesus Christe in di• obeying ⟨image 17⟩him:
& also do great wrong to his people, in not administering unto them that which •hey ought to administer unto them.1 And as they •aile in this behalf, even so the people do not •heir duty, if they will not receive the word nor •he signs, when they are duly and sincerely administered unto them. For therein they show •hem selves rebels against God. Note. And if neither •he one nor the other be presented and administered unto them, and that they care not at all, but •re contented to be deprived either in part or in •ll, they yield them selves then without excuse, inasmuch as they declare thereby, that they do •ot greatly care for the glory of god, nor for his ••luation, and chiefly when they may have the ••eane to have the right and full administration •f the sacraments.
& also do great wrong to his peo•le, in not administring vnto them that which •hey ought to administer vnto thē.1 And as they •aile in this behalfe, euen so the people doe not •heir dutie, if they wil not receiue the word nor •he signes, when they are duely and sincerely •dministred vnto them. For therein they shew •hem selues rebels against God. Note. And if neither •he one nor the other be presented and admini•tred vnto them, and that they care not at al, but •re contented to be depriued eyther in part or in •ll, they yeeld them selues then without excuse, ••asmuch as they declare thereby, that they doe •ot greatly care for the glory of god, nor for his ••luation, and chiefely when they may haue the ••eane to haue ye right and full administration •f the sacraments.
Of the difference and distinction that the Romaine doctors do make in thapplicatiō of the sacramental words of the sacraments, aswell concerning the signs of them, as the persons which are capable thereof: and of the foundation of their transubstantiation which they ground upon the same.
Of the differēce and distinction that the Romaine doctors do make in thapplicatiō of the sacramental wordes of the sacramēts, aswel concerning the signes of them, as the persons which are capable thereof: and of the foundation of their transsubstanciation which they ground vpon the same.
•Eing then that it is so, it is easy to judge, how foolish and full of filthy ignorance, the distinction ⟨image 18⟩and the difference that the Romaine do• tors do make between Baptism and the su• per, and their other sacraments, is, touching t• applying of the words and of the signs […] them. For they say that in baptism the sacramental words are addressed to the person which they baptize, Note. and not at all to the matt•• of baptism, to wit, to the water which is th• sign thereof, but it is contrary in the suppe• forsomuch as the sacramental words are addressed to the matter thereof, to wit, to the brea•• and to the wine which are the signs, and n• at all to the persons: from whence they do conclude the conversion of the bread and of th• wine into the body and blood of Jesus Chri•• according to their doctrine of transsubstanci• tion. By mean whereof they do affirm, tha• for that cause, the bread and the wine consecr• ted after their manner, are no more bread an• wine, but are the very body and blood of I• sus Christ, and the holy Sacrament of th• altar and of the supper of the Lord, yea eve•• out of the action and use of the sacrament: Th• which thing they dare not affirm of the w• ter of the baptism.1 For albeit that they hau• blessed and consecrated it after their manner, an• that they do reserve it in their fonts for th• use of baptism, and that they do pronounce th• sacramental words thereof in the administration ⟨image 18⟩yet for all that they hold it neither for sacrament, nor for sign of baptism; but in the very action and use thereof, to wit, when it is applied to the persons that men do baptize.2 But if they grant us this point concerning baptism, why make they so great difficulty to grant us the same concerning the supper? For have they more express commandment of Jesus Christ to administer the water in Baptism, then the bread and the wine in the supper, which are the signs? I say yet further, that it is so, that they have a more express commandment to distribute the bread and the wine of the supper,3 then to administer the water of the Baptism. For where is it that they shall be able to find that Jesus Christ hath said so expressly of the water of Baptism, Take ye, baptize ye, and be ye baptized, as he hath plainly spoken of the bread & of the wine of the supper, Take ye, eat ye, Take ye, drink ye, yea every one of you.
•Eing thē that it is so, it is easie to iudge, howe foolish and ful of filthie ignorance, the distinction ⟨image 18⟩and the difference that the Romaine do• tors doe make betwene Baptisme and the su• per, and their other sacraments, is, touching t• applying of the wordes and of the signes 〈…〉 them. For they say that in baptisme the sacr•mentall wordes are addressed to the perso• which they baptize, Note. and not at al to the matt•• of baptisme, to wit, to the water which is th• signe thereof, but it is contrary in the suppe• forsomuch as the sacramentall wordes are adressed to the matter thereof, to wit, to ye brea•• and to the wine which are the signes, and n• at all to the persons: from whence they do coclude the conuersion of the bread and of th• wine into the bodie and bloud of Iesus Chri•• according to their doctrine of transsubstanci• tion. By meane whereof they doe affirme, tha• for that cause, the bread and the wine consecr• ted after their maner, are no more bread an• wine, but are the very body and bloud of I• sus Christe, and the holy Sacrament of th• altar and of the supper of the Lorde, yea eue•• out of the accion and vse of the sacrament: Th• which thing they dare not affirme of the w• ter of the baptisme.1 For albeit that they hau• blessed and consecrated it after their maner, an• that they doe reserue it in their fonts for th vse of baptisme, and that they doe pronounce th sacramental words thereof in thadministration
And to whom did he speak these words following, to wit, This same is my body, & this same is my blood, but even to those very men to whom he spake the words going before, as I have already declared, & to whom he gave commandment to eat the bread and to drink the wine, which he brake & distributed unto them for signs of his body and of his blood:
And to whō did he speake these woordes following, to wit, This same is my bodie, & this same is my bloud, but euen to those very men to whom he spake ye wordes going before, as I haue alreadie declared, & to whom he gaue commandement to eate ye bread and to drinke the wine, which he brake & distributed vnto them for signes of his body and of his bloud:
They may not then at all allege, that they d•• better agree with the matter of the bread and […] the wine in the supper, then with that of the w• ter in Baptism, and that it hath not equal respe•• to the persons, aswell in the one sacrament as […] the other.1 Wherefore to speak properly, the• must be referred in both the sacraments aswell […] the signs as to the persons, to whom they ought […] be administered, but it is ever in the respect of th• persons. For it should be to no purpose that the• were pronounced in secret, and in their absence For that should be more like to a charm & a• enchantment, then to a sacrament. For the ma• ter which is taken for the signs in all sacr• ments, cannot be the signs,2 if the same be n•• dedicated and consecrated thereunto by t•• word of God, by the which they are made h• ly and sacred signs, where as before they we•• but simple and common matter. And therefo•• there is so great difference between that th•• it was,3 and that that it is after that the word […] added unto it, as there is between a piece of s• uer before it be stamped, and that that it is aft•• the coining thereof having imprinted in it […] ⟨image 19⟩mark of the prince, the which giveth unto it his estimation and value: It hath also like difference, as hath the wax,4 whereof men make a •eale, before it be printed, and after that it is printed having received the form by the Impression of the seal, it is then no more simple wax as before, but the true seal of the prince. For that cause the rod the which Moses held •n his hand,5 keeping the sheep of Jethro his Father in law when God appeared unto him in •he bush, is afterward called the rod of God, when God had commanded him to use the same •n his ministry, and in the miraculous works which were done by the same.6 And in this sort must we understand that which Saint Augustine •aid speaking of baptism, The word is joined •o the element, and it is made a sacrament. He understandeth by the element the water of baptism, the which is dedicated to be the sign •hereof by the word which is joined unto it, •he which is not joined unto it, but to be understood of those unto whom it belongeth, and •o understand by the same to what end it is ••yned to the signs. Note.
THey may not then at all alledge, that they d•• better agree with ye matter of ye bread and 〈…〉 the wine in the supper, then with that of the w• ter in Baptisme, and yt it hath not equal respe•• to the persons, aswell in the one sacrament as 〈…〉 the other.1 Wherefore to speake properly, the• must be referred in both the sacramēts aswel 〈…〉 ye signes as to ye persōs, to whom they ought 〈…〉 be administred, but it is euer in the respect of th• persōs. For it should be to no purpose that the• were pronounced in secret, and in their absenc• For that should be more like to a charme & a• enchantment, then to a sacramēt. For the ma• ter which is taken for the signes in all sacr• ments, cannot be the signes,2 if the same be n•• dedicated and consecrated thereunto by t•• worde of God, by the which they are made h• ly and sacred signes, where as before they we•• but simple and common matter. And therefo•• there is so great difference betweene that th•• it was,3 and that that it is after that the word 〈…〉 added vnto it, as there is betwene a piece of s• uer before it be stamped, and that that it is aft•• the coyning thereof hauing imprinted in it 〈…〉⟨image 19⟩
And albeit that the li•e children can not understand it in their baptism, as those which are of greater age do, yet •or all that the same is not wrong applied, in •s much as it may be understood as well by ••eir Godfathers and Godmothers, as by ⟨image 20⟩those which do present them and assist at thei• baptism, for so much as it is not founded only upon the person of the infants, and upon thei• faith, but also upon the faith of their Godfather• and Godmothers, and of the whole Church, i• as much as it is grounded upon the alliance that God hath made with the faithful, because h• hath also comprehended in the same, their chi• dren, saying that he would be their God and th• God of their children.1 Wherefore seeing that baptism is the sacrament thereof in the Christian Church, as the Circumcision was in th• Church of Israel, the children of the Christian• are no less capable of Baptism than were those of the Jews of circumcision, forsomuch as ther• is one very foundation and one very reason i• them both touching this point. And therefore such is the consecration which is done to th• water in baptism, whereby the same is consecrated to that use. Note. We then see here, how that the word whereupon the same is grounded, hath aswell relation to the matter of baptism in respect of the blood of Christ, according to the testimony of Saint Augustine, as hau• those of the supper to the bread & to the wine, i• sort that the water is no less consecrated by thi• mean to be the sign of baptism, then is th• bread & the wine in the supper to be signs thereof For a man may say in very truth thereof, th•⟨image 20⟩•ame that Saint Augustine hath said of the wa•er of baptism. For there is like reason in both, •n as much as there is none other mean, wher•y the matter which is taken to be the sign •f the Sacraments, may be dedicated and consecrated to that use, otherwise then by the word of God, whereof they are signs and sacraments. Behold here then that which the ancients did •all here properly, Consecration.
And albeit that the li•e children can not vnderstand it in their bap••sme, as those which are of greater age doe, yet •or all that the same is not wrong applied, in •s much as it may be vnderstood as well by ••eir Godfathers and Godmothers, as by ⟨image 20⟩those which doe present them and assist at thei• baptisme, for so much as it is not founded onel• vpon the person of the infants, and vpon thei• faith, but also vpon the faith of their Godfather• and Godmothers, and of the whole Church, i• as much as it is grounded vpon the alliaunc• that God hath made with the faithful, because h• hath also comprehended in the same, their chi• dren, saying that he would be their God and th• God of their children.1 Wherefore seing yt baptisme is the sacrament thereof in the Christia• Church, as the Circumcision was in th• Church of Israel, the children of the Christian• are no lesse capable of Baptisme thē were thos• of the Iewes of circumcisiō, forsomuch as ther• is one very foundation and one very reason i• them both touching this point. And therefor• such is the consecration which is done to th• water in baptisme, whereby the same is consecrated to that vse. Note. We then see here, how that the worde whereupon the same is grounded, hath aswell relation to the matter of baptisme in respect of the bloud of Christ, accordin• to the testimonie of Saint Augustine, as hau• those of the supper to the bread & to the wine, i sort that ye water is no lesse consecrated by thi meane to be the signe of baptisme, then is th bread & ye wine in ye supper to be signes thereof For a man may say in very trouth thereof, th
Of the change and conversion of the signs of the sacraments into the thing signified by them, according to the usage of the ancient Church, and of the doctors of the same.
Of the chaunge and conuersion of the signes of the sacraments into the thing signified by them, according to the vsage of the auncient Church, and of the doctors of the same.
And when they speak of the change & conversion of the signs of the sacraments into •he thing which they do signify, they do understand this change of the usage of them,1 for the which cause they do also change their name, taking the name of the thing which they signify, in contemplation and in respect of this change of the use, and not at all of the change of one substance into an other, to wit, of the substance of the signs, into that of the things which they do signify. For if there were such […] change of substance, by the virtue of the ⟨image 21⟩sacramental words and of the consecration o• the signs, it should necessarily then come t• pass, that the same should be in all sacraments, […] not more in the one then in the other: fors•• much as there is none at all that may be sacraments without consecration and without sacramental words, and they have all this common together, and the like reason is in them all, concerning this point.2 Wherefore the Romayn• transubstantiators have no ground of reason to affirm that there is more transsubstanciati•• in the supper, by change of the substance of th• signs, into the thing signified by the virtue o• the consecration and of the sacramental words then in all the other sacraments. And therefore if they would that we should believe them, the• must then prove their sayings by other testimonies then them selves, for so much as they do• overthrow the whole nature of sacraments by their doctrine. For the bread and the wine o• the Supper, can not be made the signs there of, but only by the virtue of their consecration and of the sacramental words by the which they are consecrated to that use. For as we hau• already heard by Saint Augustine, the word• must be always joined to the element, before that it may be made a sacrament. Now it is ther• then joined, when the bread and the wine which are taken of the elements of this world, are applied ⟨image 21⟩to the use of the supper, and this application is made by the consecration and by the sacramental words, when they are pronounced and declared in the administration of the Supper in the same sort as Jesus Christ did pronounce and declare them, and commanded the same to be done according to his example. Behold then here all the conversion and all the transubstantiation which may be in the supper, aswell as in the other sacraments.
ANd when they speake of the chaunge & conuersion of the signes of the sacraments into •he thing which they do signifie, they doe vnderstand this chaunge of the vsage of them,1 for the which cause they doe also chaunge their name, taking the name of the thing which they signifie, in contemplation and in respect of this chaunge of the vse, and not at all of the chaunge of one substance into an other, to wit, of the substance of the signes, into that of the things which they doe signifie. For if there were such 〈…〉 chaunge of substance, by the vertue of the ⟨image 21⟩sacramental wordes and of the consecration o• the signes, it should necessaryly then come t• passe, that the same should be in al sacraments, 〈…〉 not more in the one then in the other: fors•• much as there is none at all that may be sacraments without consecration and without sacramentall wordes, and they haue al this commo• together, and the like reason is in them all, concerning this point.2 Wherefore the Romayn• transsubstantiators haue no ground of reason to affirme that there is more transsubstanciati•• in the supper, by chaunge of the substance of th• signes, into the thing signified by the vertue o• the consecration and of the sacramental words then in all the other sacraments. And therefor• if they would that we should beleeue them, the• must then proue their sayings by other testimonies then them selues, for so much as they do• ouerthrowe the whole nature of sacraments by their doctrine. For the bread and the wine o• the Supper, can not be made the signes there of, but onely by the vertue of their consecratio• and of the sacramentall wordes by the which they are consecrated to that vse. For as we hau• alreadie heard by Saint Augustine, the word must be alwaies ioyned to the element, befor that it may be made a sacramēt. Now it is ther then ioyned, when the bread and the wine whic are taken of the elements of this world, are applied
yet for al that they hold it neither for sacrament, nor for signe of baptisme; but in the very accion and vse thereof, to witte, when it is applied to the persons that men doe baptize.
But if they graunt vs this point concerning baptisme, why make they so great difficultie to graunt vs the same concerning the supper? For haue they more expresse commandement of Iesus Christ to administer the water in Baptisme, then the bread and the wine in the supper, which are the signes? I say yet further, that it is so, that they haue a more expresse commandement to distribute the bread and the wine of the supper,
then to administer the water of the Baptisme. For where is it that they shal be able to find that Iesus Christ hath said so expressely of the water of Baptisme, Take ye, baptize ye, and be ye baptized, as he hath plainely spoken of the bread & of the wine of the supper, Take ye, eate ye, Take ye, drinke ye, yea euery one of you.
marke of the prince, the which gyueth vnto it his estimation and value: It hath also like difference, as hath the waxe,
whereof men make a •eale, before it be printed, and after that it is printed hauing receiued the forme by the Impression of the seale, it is then no more simple waxe as before, but the true seale of the prince. For that cause the rod the which Moyses held •n his hand,
keeping the sheepe of Iethro his Father in law when God appeared vnto him in •he bush, is afterwarde called the rodde of God, when God had commaunded him to vse ye same •n his ministerie, and in the miraculouse works which were done by the same.
And in this sorte must we vnderstād that which Saint Augustine •aid speaking of baptisme, The word is ioyned •o the element, and it is made a sacrament. He •nderstandeth by the element the water of bap•isme, the which is dedicated to be the signe •hereof by the worde which is ioyned vnto it, •he which is not ioyned vnto it, but to be vn•erstood of those vnto whom it belongeth, and •o vnderstand by the same to what end it is ••yned to the signes. Note.
•
•
•
•
⟨image 20⟩
•ame that Saint Augustine hath said of the wa•er of baptisme. For there is like reason in both, •n as much as there is none other meane, wher•y the matter which is taken to be the signe •f the Sacraments, may be dedicated and con•ecrated to that vse, otherwise then by the word of God, whereof they are signes and sacramēts. Beholde here then that which the auncients did •all here properly, Consecration.
•
•
•
•
⟨image 21⟩
to the vse of the supper, and this application is made by the consecration and by the sacramental wordes, when they are pronounced and declared in the administration of the Supper in the same sort as Iesus Christ did pronounce and declare them, and commanded the same to be done according to his example. Behold then here al the conuersion and all the transsubstanciation which may be in the supper, aswel as in the other sacraments.
