to leave nought else but the bare signs, void of the spiritual substance; and therefore he began to resist openly, insomuch that he declared them worthy to be counted for heretics. And after the contention waxed once hot, in progress of time it was so increased and inflamed, that it was too fiercely stirred to and fro about a fifteen years together; during which time neither party would with indifferent and quiet mind hear other. For although that they did once confer between themselves, yet was there so great alienation of minds, that they departed, the purpose not brought to pass. For when they should have come to some concord, they recoiled more and more, minding nought else but to defend their opinion, and to confute the contrary.

We perceive therefore, in what thing Luther erred, and also wherein Zuinglius and Ecolampadius did err. It was Luther's duty, at the beginning to admonish that it was not his purpose to stablish such a local presence as the papists do dream; also, to protest that he sought not in this place to have the sacrament honoured as God; thirdly, to abstain from those rude similitudes, most hard to be understanded, or else to use them moderately, and to interpret them so that they might not have been cause of any offence. To conclude, since that contention was moved, he passed all measure, both in declaring his opinion, and also in rebuking other with too much rigour of words. For when he should have expounded his mind, so that it might have been received; according to his accustomed vehemency, to the intent to impugn them that held the contrary, he used incredible forms of speaking, which could not well be suffered of them, whose minds were but slenderly appointed to give credence to him. The other also offended, in that they did stick so stiffly in the impugning of that superstitious and fantastical opinion of the papists, as concerning the placely presence, and the adoration that followed thereof, employing their diligence to the rooting out of vices, rather than to the establishing of that thing which was profitable to be known. For notwithstanding that they denied not the verity, yet did they not teach it openly, as was beseeming. This do I understand, that whiles they gave themselves studiously and diligently to affirm that the bread and wine were called the body and blood of Christ, because they be the signs thereof, they thought not that they ought in the

mean time to do this thing also, to add to that, they are the signs after such sort that the verity is nevertheless joined unto them. Neither did they declare that they went not about to deface the true communion which the Lord giveth us in his body and blood.

Of truth, neither of them was unworthy blame, forasmuch as they did not sustain to hear one another; that, all affection laid apart, they might follow the verity, on which side soever it should appear. But yet ought not we therefore to let pass our duty towards them, lest we forget the mercies and benefits which God gave unto them, and distributed unto us by their hands. For unless we be unthankful and unmindful of those things which we owe unto them, abstaining from all reproach and evil report, we shall easily forgive these and much greater things. To conclude, seeing that we know they were both of godly conversation and excellent doctrine, and that they also which at this day be on-live1 be no less, we ought neither to speak nor judge of them otherwise than with great modesty and reverence. And chiefly, because it hath pleased our Lord God so, that after he had by this means instructed them to humility, he made an end of this unhappy contention, or at the least qualified it for the time, so that in the mean season it might be finished.

This have I spoken, because there is as yet no order published, wherein that concord is appointed; which thing were very necessary. But this thing shall be, when God will that all they which should set an order in these things do agree in one. In the mean time this ought to suffice you, that there be a brotherly friendship and conjunction between the congregations, as belongeth to the christian communion. With one voice therefore we all confess, that when we do, according to the institution of the Lord, receive the sacrament with faith, we are undoubtedly made partakers of the substance of the body and blood of Christ. How this thing should be done, some men can better define, and more plainly expound, than some. But this thing is chiefly to be remembered, that we exclude all carnal imagination, and that the mind ought to be erected up into heaven, and that we think not our Lord Jesu Christ to be so vile that he may [1 On-live: alive. Old edition, on lyue.]

[COVERDALE.]

30

be contained in corruptible elements. Again, lest the force
of this most sacred mystery should be diminished,
we must think that it is wrought by the secret
and wonderful power of God, and that his

Spirit is the bond of this partaking,
which is for that cause
called spiritual.

FINIS.

THE

ORDER OF THE CHURCH IN DENMARK,

AND IN MANY PLACES OF GERMANY,

FOR THE

LORD'S SUPPER, BAPTISM, AND HOLY WEDLOCK.

The order that the chur

che and congregacion of Chryst in Denmark, and in many places, countres and cities of Ger= many doth vse, not only that the holy supper of the lorde, but also at the ministracion of ye bles=

sed Sacrament of

Baptisme & ho

ly Wedlo

cke.

Set forth by Myles Couerdale.

Non possumus que audiuimus et vi-
dimus non loqui. Acto. 4.