holy Church cannot erre Christ must haue patience transubstantiation must take place But we haue yet a much clearer text to witte where Christ himselfe saieth This is my bodie for by those wordes doeth the holie Church of Rome plainely vnderstand that the same which before was breade is nowe no more breade although Paule woulde call it breade a thousande times but is chaunged into the verie bodie of Iesus Christ as long and as broade as it was hanging vpon the Crosse. And for that cause it is that shee doeth disallowe all the expositions and interpretations which Basilius Tertullianus Theodoretus Augustinus and other holie Fathers haue sette foorth vpon the same saying That those woordes must bee figuratiuely and sacramentally vnderstoode as Christ himselfe hath plainely saide I am the vine or as Paule saieth The stone was Christ and as GOD spake to Abraham saying This is my promise Cut off the fore skinne c. Which is as muche to say that the breade shoulde not chaunge his nature nor the verie bodie of Christ bee there present but onelie that it shoulde bee a true and holie token a Sacrament a warrant and pledge a Seale and assuraunce whereby wee are assured and fullie certified that hee hath giuen vppe his bodie and bloud for our saluation And for this cause doe they call it a figure or token and in the Greeke Typus and Antitypa that is to say Speciall tokens But I doe tell you that the holie Church of Rome will not allowe anie such interpretations vnlesse it were so that men woulde vnderstand them as Damascenus doeth interprete them and as was in the seconde Councell of Nice concluded by the Fathers to witte That the breade shoulde bee such a seale pledge figure and holie token onely before it be consecrated which is to say It should be a Sacrament before it is become a Sacrament For that this is their conceite and meaning it is apparaunt out of this That long before the breade and the wine bee consecrated or made a holie Sacrament they doe offer vppe the same vnto God for remission of sinnes as well of the liuing as of the dead For in the Canon of the Masse yea before the bread bee turned into fleshe or the fiue holy wordes of consecration be heard the Priest doeth pray That God will accept that offering of breade and through that deliuer him from eternall death And then That hee will blesse the saide offering of breade in all pointes and make the same holie profitable meate and acceptable That is may become the bodie and bloud of Iesus Christ. Yea and before hee hath yet put the wine into the Chalice immediately after the Offertorie he saith thus O holie Father almightie and euerlasting God take and receiue this vnspotted sacrifice which thine vnworthie seruaunt doeth offer vppe vnto thee for my sinnes and innumerable misdeedes for my forgetfulnesse and vnthankefulnesse yea and for all these which are here present and for all faithfull Christians as well those that be liuing as those that be dead that it may bee acceptable auailable and effectuall vnto the saluation both of me and of them vnto eternall life Amen And in one of the secretes which is commonly read vpon the 24. Sunday after Trinitie Sunday he saith thus O Lord take and receiue mercifully this offering through which thou art pleased contented and pacified and hast receiued vs againe vnto saluation through the almightinesse and vnspeakablenesse of thy mercie c. Consider now here doeth our deare mother the holie Church ascribe vnto this bread all things which may be attributed vnto our Lorde Iesus Christ the onely begotten sonne of God as to say That God is become mercifull to vs for the bread sake and hath pardoned vs our sinnes and that before the bread bee consecrated or in anie point transubstantiated or changed What maruell is it then that they doe make a God of it after the fiue wordes be spoken ouer it and yet make a Sacrament of it before it can be a Sacrament For as they can of a peece of breade make God himselfe and of nothing create something wherfore should not they likewise be able to make of no Sacrament a Sacrament and of a Sacrament no Sacrament That is to say that a simple peece of bread shoulde bee a holie token and seale of the bloud of Iesus Christ euen before it bee made holie and consecrated And then Econtra that the Sacrament of the bodie of Christ shall bee no more either a Sacrament or token but euen the verie bodie of Christ it selfe So that the holie Fathers must needes haue vnderstoode it so especially when they say that this Sacrament is but a token a seale and a pledge specialy before it is become a Sacrament For after that it is once a Sacrament then no remedie our deare mothers will is that it shall bee fleshe and bloud and not anie longer neither bread nor wine to signifie the fleshe and the bloud And therefore doeth she not make anie account of the exposition of Christ Iesus himselfe who after he had saide of the bread This is my bodie and afterward of the Chalice of Cuppe This is the new Testament in my bloud thereby declaring that those words This is my bodie must be so vnderstoode as if hee had saide This breade is the new promise in my bodie which shall bee broken for you For of that shoulde followe that the breade after the consecration and likewise after the speaking of the fiue wordes should still remaine breade and so bee but simplie a Sacrament and true token of the bodie of Iesus Christ as shewing vnto vs the promise of God made in the breaking of the bodie and shedding of the bloud of Christ Iesus our Sauiour as was saide of the Circumcision This is my couenant which I doe make with you to witte for that the Circumcision is a sure and holie promise a pledge and seale through which the promise of God is verie stronglie and substantiallie made vnto the faithfull No no I assure you that liketh the holie Church of Rome nothing at all She will lay fast holde vpon the first wordes of Christ and not seek after anie exposition or glosse how necessarie soeuer they bee And for that cause shall Paule go without anie Audiuit when he commeth in with his interpretation and saith That the bread which we do breake is the communion of the bodie of Christ. For thereby it should also seeme that it remaineth bread still after the consecration and that it is not the bodie it self but a remembrance of the bodie â–ª which thing the holie Church in no wise admitteth nor alloweth for life nor death But especiallie she will not accept nor like of the interpretation following wherein Paule proceeding doeth declare how and wherefore the bread is the communion of the bodie of Christ saying For al we which eate of one bread become one bodie Nowe truelie that
christian beliefe And for that cause did they drinke the bloud of Christ as the Catholike Doctours haue written according to the doctrine of Cyprianus saying how can they shed their owne bloud for Christes sake if they doe not drinke of Christs bloud But now there is no more tidings of those matters for the holy church of Rome wil not lose one drop of her bloud considering that she hath ynough to do for the defence of the holy Catholike faith to shed the bloud of the Lutherans and Caluinists like water in the streetes And therefore it is not any more needful that the Lay people should drinke the bloud of Christ out of the Chalice vnder the substance of wine They can digest it well inough rawe as it was shed out of the bodie of Christ Iesus yet for all that the priests haue this aduantage that they may drinke the bloud of Christ both waies And yet is not the bloud of Christ in the Sacrament taken quite away from the Lay people For when they do eate the whole body with flesh bones it is certeine that they gette in the bloud wall For the before named Bonauentura doth make mention of a certein miracle of one which would not beleue that there was any bloud in the holy Ost or singing bread vsed in the holie Masse and sodeinly there came bloud ruÌ„ning out And likewise Alexander de Ales doth declare that vpoÌ„ a time when the people would haue receiued the Sacrament vnder both kindes there was sodenlie before them a platter full of bloud whereof the good deuoute people being meruellously abashed were glad to content them selues with the one And that the bloud vndoubtedlie is with the bodie we haue here before by manie other miracles declared sufficientlie proued Therefore haue the Laie people no occasion to complaine as though the bloud of Christ were denied them for euen the Priestes them selues are contented with one kinde on the good Fridaie next after the shire Thursday when they haue had their sops in good Bastard or Romnay For then the next day being good Friday they sing a drie Masse and keepe a Mouses banket as well as the Laie people doe at Easter Before time likewise in the Iewish church the Laie people had no parte of the drinke offerings but the Priestes onelie For although that Chrysostome saith touching this matter that this is now changed and that in this Sacrament the Laie people must enioye the like meate and drinke as the Priestes doe so as nowe the one hath no more aduantage than the other as they had in the olde Lawe yet can not the saying of Chrysostome anie thing serue in this place For against Chrysostome wil we set Brother Barnard of Luxenburgh professour in Theologie and Iohn Eckius with all other good Catholike writers of our time who haue otherwise written and determined of this matter And as touching that which the Huguenotes do alledge out of Paule yea out of Iesus Christ him selfe saying That Paule did command all christen people to do according as Christ had ordeined and as Christ had saide Drinke all of this We do answere to that That this was onelie a simple permission and not a speciall commandement as he saith in another place Destroie this temple and I will builde it vp againe within three dayes for that is no commaundement but onely a permission as if he said If it be so in deede that you will destroie this temple of my bodie I will not forbidde you but I will builde him vp againe c. In like manner doeth our mother the hâ—lie Church saie that these woordes Drinke you all of this And As often as you drinke this you shall declare the death of the Lord Those wordes are thus to be vnderstoode as though he had said I doe not will you Laie people to doe so but the Priestes onelie notwithstanding if you will doe it and that the Priestes are contented withall I will not then bee against it Thus you see the game is won Nowe let vs to an other matter tending to the like ende The vii Chapter VVhich doeth treate of full satisfaction for sinnes of the desertes of good workes also of the merites of Christes passion and of Iustification of the difference betweene mortall sinnes and veniall sinnes and of the assured hope of saluation NOwe seeing that wee haue sufficientlie spoken of the holie Masse and the Sacrament of the altar and that our mother the holie Church of Rome doeth moreouer teache and set foorth for an article of the faith That wee by desert hearing a Masse and receiuing the Sacrament may make full amendes for our offences and sufficientlie satisfie for our sinnes therefore it is now verie necessarie that we something treate of satisfaction for sinnes and of deseruing by good works the rather because the Heretikes do with their scriptures so trouble vs touching this point as they turne both the spit and the rost meat into the ashes in so much that wee shall loose both the sheepe and the fleece if wee suffer this to be so plucked from vs And therefore it is necessarie to put all good Catholike children in remembrance that in no wise they doe giue anie eare to the Heretikes touching this point for feare lest therby they should be brought out of the right way and so by receiuing their goodlie reasons multitude of scriptures be persuaded from their due obedience to the holie Church of Rome And to the ende that euerie man should be warned and not by negligence sodenlie taken in a trappe therefore shall I set out something more at large their meaning touching this point to the ende that euery one may see whether our deare mother the holie Church haue not iust occasion so bitterlie to curse and banish their doctrine Then to beginne withall they do take vpon them to defende and mainteine by Scripture That all sinnes are deadlie mortall because that sinne is the breaking of Gods commaundements as S. Iohn saith And That who soeuer doeth not obserue all whatsoeuer God hath commaunded in his Lawe is accursed For S. Iames doeth witnesse That who soeuer transgresseth in one point of the Lawe is guiltie in the whole considering that the same God which câ—mmaunded the one did also commaunde the other In so much that all those which commit sinne are through sinne alienated and estranged from the life which is onelie to bee had at the hand of God and so must fall into the hand of heath seeing that The recoÌ„pense of sinne is death according to the saying of S. Paule whereby all men without anie exception which are vnder sinne are likewise vnder the bondage of eternall malediction death and damnation considering that all haue sinned are fallen away from that life which is of God into his wrath and do thereby become if the speciall mercie of God were not
they shoulde haue dealte the Wine abroade the common people might haue thought whether that the long racked bodye were without bloud or at the least that there could be no right and perfite Transubstantiation and changing of the bread into the very body of our Lorde Iesus Christe In this behalfe hath she cōsidered further and hath bene better aduised than our Lord him selfe was and so hath forbiddē the laie people the Chalice For thus the Councel of Constance doeth decree That notwithstanding Christ after supper did ordeyne and minister vnto his Disciples the most blessed Sacrament vnder both kindes of bread and of wine And although that in the first ancient Church of the faithfull the same was alwayes vsed vnder both kindes neuerthelesse seeing that the contrarie vse custome is not without great occasion and willingly now put in vre for the auoyding and eschewing of some inconueniences and perilles therefore shal all Patriarches Prelates Archbishops Bishoppes curse and excommunicate all such as shall take vpon them to minister vnto the common people the Sacrament in that maner And so far forth as such do not turne recant then they to be deliuered into the handes of the temporall Iudges to be by them arbitrally executed And herevpon did the President of the Councell named Ostiensis in the name of all the whole College of Cardinals and all other Bishops after him answere Placet which is to say So it pleaseth vs. So that it is euident that the ancient maner good meaning of the Church maye cleane alter vtterly abolish the commandement of Christ the olde custome of the Apostles their Disciples We do likewise see that notwithstanding S. Paul by inspiration of the holy Ghost cōmanded That whosoeuer did feele that weakenes in him selfe that hee could not liue chaste should take a wife for that it was better to marrie than to burne And he did in a maner by speciall words command the same to the Bishops and other Ministers of Gods worde saying That they should haue their wiues their children brought vp in the feare of God. And further That mariage is holy and commendable in all men yea he did esteeme The forbidding of mariage for a doctrine of deuils And yet all this notwithstanding our holy Mother the Church of Rome seeing deeper into the matter and for the eschewing of manie inconueniences hath expresly and slatly commaunded Priestes Bishoppes and al spiritual persons that they in no wise shall take vpon them the state of Matrimonie teaching precisely the contrarie to the doctrine before specified That the state of Matrimonie is nothing else but plaine vncleanesse filthie and shamefull yea a great and foule spot vnto carnall copulation In so much that such as giue themselues therevnto cannot be acceptable before God for that it is writtē Who so liues after the flesh cannot be acceptable before God and haue therefore concluded that it is not decent that a holy Priest who is the temple of the holy Ghost should become a slaue to the lying with a woman and to fleshly lust Like as in the Popes decrees and Decretales is specially set forth Moreouer touching the same point it is concluded in the saide Decrees That the doctrine of the holy Church is nowe more perfite than either the doctrine of Iesus the sonne of God or of his Apostles hath bene in times past For thus the text saith Before that the Gospell was corrected amended and expounded there were manie things permitted which nowe since the time is come that all the doctrine is made perfit are clearely abolished and taken away as especially notwithstanding that the mariage of Priests was neither by the Lawe by the Gospell nor the doctrine of the Apostles forbidden yet hath the holy Church flatly forbiddē the same We do likewise plainely see that Iesus Christ hath streightly forbidden any dispēsation for Matrimonie hath specially declared That who soeuer doeth leaue his wife except it be for adulterie and doth marie another is a whooremonger Truly if it were not that our holy mother the Catholike Church of Rome had full power authoritie aboue Gods word and aboue the special cōmandement of Christ she would neuer haue takē vpō her to haue chāged nor put down this mariage of priests Now let vs further see that the most holy honorable Popes Iulius Innocentius Colestinus being with a great number of Bishops Prelates stately iudicially assembled in the holy Ghost in S. Peters church at Rome haue cōcluded iudged pronoūced whatsoeuer Christ notwithstāding had thereof spoken saide That if so be there were anie which were married together and had christened the children at the fount the one of the other before should be diuorced and the woman to haue her marriage good restored backe againe and within a yeere after it should be lawfull for her to marie another man and for him to marrie another woman Euē as our holy father the pope of Rome Deus dedit doth openly testifie in a letter which for a perpetuall memorie is written in the booke of Councels word for worde and likewise entred in the Register of the Popes decrees and ordinances yet ouer besides this the holy Church hath concluded that if any Nonne Baggine sister or other should marie a husbande the Bishop of that Diocesse where they dwelt should diuorce them cause the Nonne to returne and take vpon her againe her vowe of chastitie Like as in Concilio Triburino and by the Popes lawes is concluded commanded Out of the same authoritie hath the foresaid holy Church likewise cōcluded That what woman soeuer after the decease of her first husband should marrie agayne shee was an open and common harlotte not regarding at all that which S. Paule in his time had written directly to the cōtrarie yea had moreouer straitly charged and commanded the yong widowes That vnlesse they coulde well liue a continent and chast life they should marie againe After this did not S. Paul or rather the spirit of God by the mouth of S. Paul directly forbid any straunge language to be vsed in the Churches and congregations ordeyned for the seruice of God neither in prayer nor in thankesgiuing nor in singing nor in prophesying Yea he did greatly rebuke the Corinthians for so doing in their congregations And yet men plainly see that the holy Church of Rome doth minister her Masses her Mattens Euensong prayers and song al in Latine and some times therewith doeth mingle Greeke and Hebrew wordes In such sort as that not onely the common people but the Priestes and Bishops likewise do not vnderstand it Yet will the holye Church haue it so done yea and puniseth such as woulde otherwise vse it like damned heretikes Like as out of Eckius Piggius Hosius and other Catholike writers is manifest and plaine to be seene Then hereby of
which serues her turne to fill her hiue with pleasant and sweete honie and what soeuer is not appliable or agreeing to her purpose that she leaues vntouched Therefore the foundation of the holy Church of Rome may very wel be called A Bee hiue hauing the propertie of a tubbe wherein al maner of pleasant things are put The vii Chapter VVherin is declared that the Church of Rome can likevvise helpe her selfe vvith the opinions and doctrine of the olde Heretikes in follovving the same vvhen it serues for her purpose NOwe so farre it is from our deare mother the holy Church to be afraid to spring ouer the pales of the holie Scripture auncient Fathers Councelles and Decrees that often times she will go and solace her self in the pleasant medowes and greene fieldes of the olde heretikes which haue alwayes bin extreeme enemies and directly contrarie to the holy scripture and the Fathers and of them doeth she borrowe very many goodly iewelles too furnishe beautiefie her Gabanet or bee Hiue withall For it is wel knowen and euident that she hath learned of the Heretike Pelagius That we notwithstanding the fall of Adam do still possesse a free will and haue power to Iustifie our selues and to fulfil al the commaundementes of God if we our selues will and That it is not the onelye grace of God whereby we are iustified as Paule doth teache but an helper only after that we of our selues haue prepared our selues therevnto Also That Christ did by his death merit for original sinne onely and that for all other our daily sinnes we our selues must answere and make sufficient amendes Of the Messalians or Euchites likewise of the Pelagians she hath gathered that baptisme alone doth not make vs perfect Christians but is onely necessarie to washe away our originall sin to helpe vs out of our first shipwracke But if we fal againe so run in danger of a second shipwracke theÌ„ we must seke for another plaÌ„ke to helpe vs out of hazard Shee hath likewise sucked out of the breasts of the MessaliaÌ„s to mumble out her Mattines The seuen Psalmes and the Pater noster by â–ª number vpon a paire of beades and with a burning candle pretending thereby to obteine great pardones and to doe vnto God great seruice Also whereas she doeth vse spittle in baptizing after that the diuell is coniured that shee tooke of the Messalians who did teache That men might driue away the diuel with spitting Of the Saturnialles Ebeonites Tatians and Encratites shee hath learned That the state of Mariage is vncleane and spotted and that such as wil please God and be cleane purified must wholy refraine them selues from it Also That there is great holinesse in absteining from eating of fleshe and vsing of certeine other meates although she hath set the things out vnder another colour to the ende men might not knowe froÌ„ whence they come Besides this she hath borrowed of the Montanistes manie newe fasting dayes which she hath commaunded and coÌ„firmed to be obserued vpon paâ—ne of great punishment and beside that on or cemeÌ„ts In the schoole of the Coloredlanes shee hath learned to praye to the holye Virgine Marie and to immolate or offer vp her oblations Of Marcus the sorcerer and Heretike she hath learned to vse in her seruice sacrifices certeine strange wordes in Hebrewe and other languages Of the Anthropomorphites to painte God the Father in the forme of a man with a gray beard Of the Gnostikes and Carpocratians to set vp images of Christ and other Saints and to worship the same with censing and other maner of deuotions vnlesse men will say as Eusebius in the 7. booke of histories in the 18. chap. doth declare that this erecting of images did first spring from the Heathen And last of all she hath learned of Simon the sorcerer father of al Heretikes to giue Bishoprikes Benefices Masse Mattius and Sacraments for money and yet not to sell them For it is but a simple bargaine or contract which the Lawyers call Do vt des I giue that thou mayest giue againe Euen like to Simon who would giue money to receiue the holy ghost So that it is very plaine apparaunt that shee can helpe her selfe well ynough with the doctrines and opinions of Heretikes and sucke out of them what shee thinkes good to carie into her Bee hiue Yea shee doeth in manie things agree with the Alcaron of Mahomet and with the Turkes religion as specially in many pilgrimages in praying vnto dead Saints in the obseruing of fasting dayes in diuers sortes orders of Monkes and particularly in the doctrine of Freewill and iustification by workes Now whether they haue borrowed that of Mahomet or he receiued it from them by reason he had a holy Monke one Sergius for an assistent companion I referre that to the iudgement of the Doctors of Louen Thus much once by the waye that it is easie to be noted that it is all one per dominum and all diet in one fatte and that she is like to a cunning spinner which can make good thred of all sortes of flaxe The viii Chapter Declaring that the Church of Rome hath likevvise borrovved manye things of the levves vvhich shee doeth set forth and holde as articles of the faith NOwe as touching the Iewes shee hath not forgotten to followe them sundrie wayes and that is apparant ynough in that which our master Gentianus hath declared in this worke For hee will mainteine that the Transubstantiation of the bread into the very body of Christ and the changing or turning of the substaÌ„ce of the wine into his verie blood maye bee proued by the testimonies of the Iewishe Rabbines And that is without doubt for one of their Rabbines named Rabbi Moses Hazardan writing vppon the 136. Psalme where the Prophet saith O Lord thou giuest all fleshe their foode saieth thus This texte doth fully and wholy agree with that which is saide in the 34. Psalme Taste and see howe pleasant the Lord is For the bread or meate which he giues to euery man is his fleshe and with the tasting or with the eating it is turned into flesh Out of this hath a good Monke a Catholike writer concluded That this Iewish Rabbin did well vnderstand Transubstantiation which he doth yet againe coÌ„firme by another named Rabbie Cahana who vttereth maruelous woÌ„derful speculations vpoÌ„ that texte of Moses where Iacob did promise to his sonne Iuda an vnspeakable vnmesurable quantitie of wine milke by these wordes He shal binde his foales to the vinetree and his asses to the noble vine branches he shal wash his clothing in wine his mantle in the bloud of grapes his teeth are whiter than milk For out of these woordes of Iacob doeth the foresaid Rabbi conclude That the asse doeth here signifie Messias into whose bodie and bloud the wine shal
which is a God of such power that he causeth all them that will not honour him to be burnt In summe it is apparant that the name of the Masse is fetched out of the Scripture Nowe further whereas the Masse may not be long but vpon a foure cornered stone well foreseene with crosses and coniured with holie wordes all that is likewise fetched out of the scripture For Paule speaking to the Corinthians saieth That they ought not so to glorie in themselues for the sacrament coÌ„sidering that the people of Israel who notwithstanding were pitifully destroied by the hand of God had also euen the like sacrament in the beginning were also baptised and had likewise receiued the spirituall meat to wit Manna and dranke the spiritual drinke which did flow out of the Rocke and saith further there in most plaine wordes And the stone was Christ that is to say after the spirituall interpretation of the holie Church That the Masse must be soung vpon a stone Item Christ is also called A corner stone and which is more his graue was hewen out of a stone as Marke doeth wiâ—nesse Ergo it must needes follow that no Masâ—e may be soung without a stone And because he was wound in white linnen clothes therefore must white linnen be vsed in the Masse And so forth concerning all such Ceremonies as are vsed in the Masse you may touching these read the booke of Durandus or of Innocentius de officio Missae or the booke of Guido de monte Rocherii called Encheiridion Sacerdotum that is to say â–ª the manuel of Priests For there you you shall finde plainly set forth that all the partes of the Masse are finely founded and established vpon the scripture And to begin withall you shall find the times appointed for the Masse that it must be done at three of the clocke because it is written that the Iewes did at three of the clock crie Crucifie him crucifie him or at sixe of the clock for that at sixe of the clocke they did crucifie him or at nine because that then he gaue vp the ghost For although it be so that the Iewes at that time did reckon their houres otherwise than we do now so that three of the clocke was with them as viii or ix of the clock before noone is with vs and their sixe as our xii at noone and their ix as our three at after noone yet notwithstanding our deare mother the holie Church doth not gâ—e so narrowly to worke with her reckonings It is sufficient that simplie the names do agree and then she lettes the rest go where it will. After this now as touching the apparel and other consecrated or hallowed stuffe you shall finde her Albe or long white garment in the Scripture specially where it is written But he that continueth to the end shall bee saued For that long garment doth signifie long lasting or long continuance Concerning the girdle where it is written He that feareth God shall prepare his heart c. By the girdle which doth tucke vp the clothes is ment the feare of god Item the Maniples are fetched out of that saying in the Psalme Those that sowe with tears shall reape with ioy and bring home their sheaues with gladnesse c. For the sheaues are called in the Latine tongue Manipuli so that Dauid did there speake of the Priests maniples And the stole which they haue about their neckes commes out of the saying of Paule Beare in your bodies the dying of our Lord Iesus Christ And last of all the head is founded out of the saying of Peter But aboue all things haue perfite loue among you Let vs liue a perfite life Which is as much to say according to the exposition of the holy church Let vs put on a Cassuffle when wee sing Masse And yet besides all this you shall perceiue that the most part of all that which is read in the Masse is fetched out of the Psalmes and other places of holie Scripture here and there by patches and peeces swept together and trimly tied on a heape as if a man of a great manie peeces of golde as of Ducates Crownes Rosenobles and Portagues glued together with dirt woulde make a goodly doore for a Swinestie yet it is most true that euerie particular peece hath a particular Pope whiche did ioyne it to the rest and so were sewed together insomuche that it is a right beggers cloake as is well knowne to all men and as may easily be proued by the Decrees and Catholike Histories And to be plaine there is not anie thing great or small but they are able to bring in Scripture for it as wee can lightly proue by the foresaid Authours if neede were But wee had rather that those that long for such meate shoulde goe to the Market themselues and buy that they like best and let it bee dressed at the Tauerne or Tippling house according to their owne diâ—t It is ynough for vs that wee haue giuen them to vnderstand who can serue them of such vitaile and then further as the case shall require to proue plainely that the Masse is founded wholie on high euen vpon the flat Scripture The .iiii. Chapter Teaching that the transubstantiation of chaunging of the bread into the verie bodie of Christ and the wine into his bloud is grounded vpon the Scripture after the interpretation of the Church of Rome NOw as touching transubstantiation that is to say the plaine chaunging of the bread into the verie bodie of Christ notwithstanding the same was by the holie father Pope Innocentius 3. first set forth for an article of our beliefe about the yere of our Lord 1198. as by the Decretals is apparant yet haue we plaine proofes therof in the Scripture For first Christ in the sixt Chap. of Iohn saieth thus My flesh is verie meat and my bloud is verie drinke that is to say after the interpretation of our deare mother the holie Church My flesh is truely sensibly and bodily taken and eaten vnder the accident of the bread and my bloud is certeinly receiued and dronken vnder the accident of the wine For although Christ indeede doe otherwise interpret it teaching that this eating and drinking is to be vnderstoode of comming to him and of beleuing in him I am saieth he the liuely bread Whosoeuer coÌ„meth to me shall not hunger and whosoeuer doth beleeue in me shall neuer be athirst Againe It is the spirite that quickeneth the fleshe profiteth nothing The wordes which I speake vnto you are spirite and life Yet all this notwithstanding so long as the holie Church of Rome will haue it to be vnderstoode of her transubstantiation as Syluester Prierias high Steward of the palace of Rome hath specially noted in his golden Rosarie wherein hee hath gathered all the pleasant Roses and floures of the Catholike interpreters together vpon one heape and considering that the
soundeth not well for we do not al becom one bodie in substance as the holie Church will haue the bread become the verie body of Christ in substance But then the similitude which after that he introduceth or bringeth in is to farre out of the way For hee saieth That those which feede of the altar are partakers of the altar and that those that offer vp to idols are partakers with the diuell And so making a comparison of the table of the Lord and the table of the diuell as though the Priestes could not eate vp that bodie of Christ otherwise than as idolaters eate vp the diuels and as though these wordes Eate that bodie of Christ did signifie nothing else but this through the power of the holie Ghost to be made one bodie ioyntlie with the bodie of Christ as the vngodly idolaters by power of the wicked spirite are vnited with the diuell That is to heynous an heresie and therefore wee may not stande vpon this similitude for it soundeth diâ—ectlie against our Transubstantiation But when you will haue a substantiall similitude you must search and seeke it out of Scotus and Thomas de Aquino or Panormitanus and such like For they bring in for this purpose a goodlie similitude of a Tauerne or common Inne where they sell wine For as there is commonlie a potte a garlande or Iuie bush hanged out betokening that to be a Tauerne and the Tauerne doeth signifie that there is wine plentie So likewise you see here the outward accidentes of bread to witte the roundnesse and the whitenesse which doe signifie that vnder the same is conteined the verie bodie of Christ which is to bee resembled to the Tauerne And this bodie of Christ doeth further signifie the holie Church of Rome which is made one with the bodie of Christ which they call Mysticum corpus Christi that is to say The spiritual or mystical bodie of Christ and this is that sweete wine which the Priestes drinke in that Inne or Tauerne And after this they doe likewise bring for a similitude the water which in Cana of Galilie was plainlie turned into wine which similitude doeth so wonderfull well serue for this purpose as to set a fift wheele in a wagon But it is pitie that the Priestes haue not other fiue wordes whereby they might do that too For then should the similitude serue their turne much better if that they might when they woulde conuerte and turne the water into good wine for that they might therewith the better scoure and refresh their drie throtes when they are become verie hoarse with singing of their seruice And it is verie true that they doe what they can for that purpose for on Saturday being Easter eeuen they praye vnto God that hee will also do so much as to turne their Beere saying O Lord holie Father almightie and eternal God which hast made both heauen and earth wherein the water is conteined I pray thee and instantly beseech thee in the name of Iesus Christ thy onlie begotten Sonne that thou of thy goodnesse wilt blesse and make holie this Beere as thou diddest blesse the dinner of Abraham and Isaak and as thou diddest blesse the sixe pottes in Cana of Galilie which were chaunged from water into good wine euen so change for thy seruantes sake which do beleeue in the Catholike faith this substance of Beere into pleasantnesse and mirth thorough the same c. But alas what can all this helpe when it will not so come to passe For they haue not this cunning and therefore they must needes haue bene deceiued and so drinke vp the bloud vppon rawe fleshe For men may say all what they will and Paule yea Christ him selfe may bring forth what interpretation they list but the holy church will stande to the first wordes This is my bodie and vpon that will she liue and die The texte is plaine ynough for her shee hath no neede either of glosse or interpretation And therefore vnto all the interpretations which these Heretikes bring in whether it be out of the Scriptures or out of the auncient Fathers wee will answere This is my bodie and sticke as sure to that as the Cuckoe to her song The v. Chapter Treating of the great stâ—ife and difference which is aâ—mongst the Romishe Doctours concerning the words of the Sacrament and yet all they agree and stande fast touching the Transubstantiation Herein are likewise set forth some textes of Scripture whereby Transubstantiation is established IT is verie true that our Catholike Doctours and subtile maisters of Diuinitie can not euen they them selues finde anie good resolution of these words neither can make them serue the turne well touching their Transubstantiation but that there doeth alway fall great difficultie and disorder therin The bookes sticke out in euery side like a spindle in a bagge in so much that they snarre and iarre amongst themselues in this matter like dogges cattes yea Quot capita tot sensus How many heads so manie opinions And yet notwithstaÌ„ding they all ioyntly crie together This is my bodie The text is cleare and needes no glosse yea they cleaue as close to Transubstantiation as claye to the cart wheele Although they can not tell which way to frame this plaine text For to begin withal they all flatly flie from that which was concluded in the foresaid Councell of Rome that is That the verie bodie of Christ shuld be Sensualiter that is to say Sensiblie and visiblie eaten and with the teeth chewed in morsels For to that they all affirme flatlie No and that it is a false lie notwithstanding it is set out in the Decrees verie substantially For say they the bodie of Christ can no more bee bitten eaten nor digested he can not now die nor suffer anie more nor bee broken in pieces he doth liue eternally Which is apparant by this token that yeerelie vpon Corpus Christi day our deare mother the holie church doeth in her vsuall Hymne or Sacramental Carroll sing these words folowing Sub diuersis speciebus Signis tantùm non rebus â–ª Latent res eximiae Caro cibus sanguis potus Manet homo Christus totus â–ª Sub vtraqué specie A sumente non concisus Non confractus nec diuisus â–ª Integer accipitur Sumit vnus sumunt mille Quantum isti tantum ille Nec sumptus absumitur c. That is to say Vnder signes most plaine to see Substance none which seeme to be Things lie hid most excellent The flesh is meate the bloud is wine â–ª A perfect Christ in either signe Remaineth of the Sacrament He is not dealt in morsels small Diuided cutte nor hurt at all But whole he is receiued A thousand taste a thousand eate And all alike feede of one meate He wastes not though digested Nowe see here thus do they deface their owne Councels and Decrees and make al the holie Fathers of the Councel of Rome liers After this
certein words and then he can neuer come in hell for all the diuels will runne away from before the crosses like a dogge before a fliâ—che of bacon And therefore must hee take vp his lodging either in the suburbes of hell or in Purgatorie where hee shall haue his house hire and firewood free till such time as he with soule Masses and Popes pardons haue gotten a platte of ground in heauen to build a house thervppon of merites and good workes And this same oyle is of such power that through it all our sinnes are forgiuen vs according to that which the Priestes mumble out in their Masse Per istam sanctam vnctionem piissimam suam misericordiam indulgeat tibi Deus quicquid peccasti per visum per aud itum odoratum tactum gustum c. that is to say Thorough this holie oyntment and by his meeke mercie will God forgiue thee all thy sinnes what soeuer thou hast committed by seeing by hearing by smelling by feeling and by tasting c. Consider nowe what can you looke for more to enioye by the pretious bloud shedding of Iesus Christ the sonne of GOD than that which the Priestes doe beare vs in hand to giue vs by the power and vertue of their holie oyle These Heretikes may if they will hold fâ—st on the offering vp of the bodie and bloud of Iesus Christ but the good Catholike subiectes of the holie church of Rome will in no wise forsake this holie oyntment We will rather bidde Christ him selfe Adieu then wee will suffer such a pretious thing to be wroung out of our handes It is verie true that these Heretikes doe herein againe mocke with our deare mother the holy Church saying that our Priestes are like vnto Apes and Monkies which will counterfeyte euerie thing that they see done before them though they haue neither knowledge nor vnderstanding of the matter and this doe they alledge hereof because that Marke doeth witnesse That the Apostles had receiued the gifte of the holie Ghost whereby they did make the sicke whole with their prayers and with anointing or laying on of handes or by some other apparant token As it doeth likewise appeare in Paule who amongest other apparant giftes of the holy Ghost did likewise deale with this gift of making the sicke whole and he him selfe did shewe a notable token ouer the dead falling vpon the dead carcase and embrasing it in his armes As we reade also of the Prophet Eliseus who did the like ouer the dead childe stretching forth his feete and his handes and set his mouth directlie on the mouth of the dead and his eies on the eies of the dead and so he with these notable tokens iointlie with his deuoute prayers did reuiue that dead carcase But nowe seeing there are no more such giftes amongst the Congregation for that nowe the preaching of the Gospell hath no neede of anie newe establishing by signes and miracles therefore will these Heretikes say that it is but verie Apes plaie to vse outwarde tokens where they haue no inwarde power nor might which may be shewed with the signe or token For otherwise the Priestes must rubbe all blind mens eies with spitle and clay and stretche them selues out vpon all dead carcases which were a verie beastlinesse seeing they haue not the power to make the blinde see nor to reuiue the dead neither can they with their oyle make anie sicke man whole And therefore they were better to burne the oyle in their lampes or grease their bootes withall rather than so to dissemble and mocke with God and his word This talke these Heretikes haue when they are gathered together but we doe not passe for them one haire For when wee shall finde anie of those that would grease his shoes with that holie oyle or oyntment yea if he will not pray vnto it and worship it vppon his knees as though it were God him selfe him we will burne in steade of oyle and make a good fire of him â–ª For we will stand vnto the wordes of Iames the example of the Apostles whether we haue the power to make whole or no we go foorth with our matter euen as we also grease the childrens eyes with clay and spitle although we haue not the power to make the blinde see yea and although the children are not blinde it is inough for vs that our mother the holie Church hath so ordeined Notwithstanding it is here greatlie to bee noted that maister Gentianus hath gone about to declare his innocencie herein saying that hee did bring this in onelie by manner of example and as children playe in iest For otherwise if it were in earnest hee would bring in other manner of stuffe for hee could say so much to the matter as hee would quicklie stoppe the mouthes of the Heretikes as men may easilie iudge by his goodlie vtterance and by his great learning which doth appeare of him on all partes Here doeth followe the declaration vpon the fourth parte of Maister Gentianus Epistle treating of the praying to images Howe they are holden and ordeined in the Churche of Rome And also of this worde or name Idololatria of the idolatrie of the Heathen of praying to Saintes and of the Sacrament with suche other like matters The first Chapter Of the name Idololatria and that men ought to pray to Images wâ—th suche prayers as do appertaine vnto those after whom the images are made And of the good felowâ—hippe and agreeing in one which is betwixt the Iewes and the Churche of Rome and of the hallowed Agnus Dei. THe fourth part is a weightie matter and of greate importaunce which doth make master Gentianus haue an vnquiet minde as he himselfe doeth say to wit That these Heretikes haue no more respect vnto these olde and deuoute Catholike men but for to esteeme them for seruers of false Gods worshippers of images and do call them Idololatras that is Idolaters Alas is not that greate pitie And are they not maruellous muche to blame whereas our deare mother the holie churche can in no wise beare with this name nor heare of it but hath finally concluded commaunded and ordeined vpon paine to be banished accursed excoÌ„municated anathematized That no man shall name her Saintes by that same Greeke worde Idola which is asmuch to say as an image or likenesse yea and hath flatlie determined that from hencefoorth this same worde shall no more be taken properly for images or likenesses made after any man or other thing to their worship like as it hath euermore from time to time bene taken and vsed aswel by the Greekes as Latinistes but shall now be taken for nothing else but onely for the false Gods of the Heathen or Iewes and such images as they heretofore haue vsed in their Temples Insomuch that the verie naturall and proper name and similitude of this worde is wholy transubstantiated and turned into an other
pray to the crosse as to a creature or to a similitude or likenesse For there was neuer anie man so frantike or madde which would pray to anie thing in steade of God as a bare and simple creature yea the Iewes theÌ„selues as we haue seene when they did pray vnto their golden calfe did it not in worship of the golden creature as a creature but in remembrance of him which had broght them out of the lande of Egypt as they well witnessed them selues in naming it by the name of him after whom they had made it The like haue the Heathen alwayes done and in consideration thereof they did call their images idols or simulachra that is to say Likenesses or images because they did in making them attribute vnto them the power of god And therefore did the Egyptians pray vnto those creatures wherein they perceiued best Gods goodnesse to bee declared towardes vs as Oxen and Kine the Sunne and the Moone and other creatures wherin they founde anie speciall helpe or comfort as is to be seene by Iustinus Athenagoras Arnob. August Lactan. Eusebius Orosius and other such like which haue written against them and verie notoriouslie out of Esaie who speaking against the Iewes said That God by his eternall and vnspeakeable power did make heauen and earth And then he doth demauÌ„d of them Like vnto whom then will you make God Or wherwith will you make his image Giuing them thereby plainly to vnderstand that they did not praye to their blockes and stockes onelie as simple creatures but that they did through such resemblances likenesses thinke to haue an image and so a remembrance of God euen as Maister Gentianus doeth here likewise alledge And it was also thus concluded in the second Councell of Nice For sure a calfe may conceiue and see that our deare mother the holie church hath this discretion as well as the idolatrous Iewes and Heathen It may well happen that some simple people and olde deuoute wiues do esteeme that blocke or stocke it selfe where it standeth for a verie God especiallie when he beginneth to laugh vpon them or els to weepe bitter teares for great pitie But what then That is satisfied by their good intents and deuout meanings which the holie church doth applie to the best Yet notwithstanding her owne ground and foundation is no other but euen the same grouÌ„d of the Iewes and Heathen Alwayes excepted and to bee considered that the image of the Crosse hath a speciall prerogatiue before all other images likenesses for it is like to the Sextons Cowe and therefore may grase in the churchyard and she is by our deare mother prayed vnto with a three folde deuotion more than other But now that I do not forget the crosse of pardons which is commonly set vp in the church when anie bulles or letters of pardon are come down from Rome which crosse hath euen such power vnlesse men will make the Popes Legates ranke liers as the offring vp of the body bloud of Iesus Christ vpon the crosse for our sinnes And yet we must besides al this pray vnto and worship all small or ordinarie crosses with Latria that is to say with such worship as doeth apperteine vnto God onelie acording to the order coÌ„mon rule of their schoole here before rehearsed spoken of After this now the verie wood of the crosse which came from Hierusalem and which Christ was crucified vpon must bee by vs worshipped as a creature for it owne proper worthines praied vnto with Hyperdulia that is with such worship as is ascribeth vnto the virgin Marie â–ª especiallie coÌ„sidering the great miracle that is thervpon to be seene which is that it is so waxen increased that the pieces thereof would lade a good Hulke And lastly in reuerence of the most holie crosse we must worship al other tokens similitudes of the same â–ª Wherein our louing mother doeth attribute great preheminence to the holy crosse in respect of that which shee doeth shewe towardes all the reliques and holy things True it is that most deuoutlie she doeth worshippe a heape of speares wherwithal Christ his side was pearced and twoo or three dosen of the verie same nailes which our Sauiour was nailed with on the crosse yea shee hath also ordeined a holie day in â—â—uerence of the same and hath appointed a speciall Masse for it namelie In festo Lanceae Clauorum Domini And then greetes the same most friendlie with a Sonnet wherein shee singeth thus Aue ferrum triumphale Intrans pectus tu vitale Coeli pandis ostia Fecundata in cruore Foelix Hasta nos amore Per te fixi saucia c. with the rest that followeth which in our tongue might thus be englished All hayle O Speare triumphant which pearcing Christ his side Commaundedst as thy seruant heauen gates to open wide O happie Speare and blessed dyde Crimson red in blood Of loue saue vs distressed vouchsafe to be so good c. Thereafter hath she yet foure or fiue of the right sponges wherewithall Christ was refreshed with vineger which she deuoutlie doeth licke and kisse and reserues for a singular relique Moreouer shee hath the verie naturall tayle of the Asse whereon he rode and the same Manger wherein hee laie whereof she makes great store But what is all this to be compared by the reuerence which she doeth shewe to the holie Crosse For admit shee doeth worship fiue or sixe Speares and some Nailes yet will she not worship all the speares which are vsed in the warres nor all the nailes which are made in the smithes forges nor all the sponges which growe in the sea nor yet al the tailes wherewith the asses are couered behind nor all the mangers wherein horses haue their prouender like as she doth permit to worship all the crosses which can be made for then you should counterfeite the Ape to nigh yet may it seeme strange to some whether all other reliques or holy things haue pist against the moone because they cannot atteine to the like preferment For all the roddes of right might challenge the same priuilege in worship of the rod wherewith Christ was scourged and al ropes in worship of that with which he was bound all haithornes in worship of the thornes wherewith he was crowned But it behoues them to be content with their portion for they are sufficientlie prouided for if sobeit the holy church doth please to attribute more to the crosse it proceedes of her meere liberalitie and of the special loue which shee doeth beare to the same which for the same cause shee reuerenceth more than the verie body of Christ which did hang on the crosse or than his bloud which he hath spilt on the crosse For wee can not perceiue that in reuerence of the bodie of Christ all bodies much lesse all similitudes or likenesses of the bodie are had in reuerence or worship like as
Romish schole and take vpon them to face vs out with their Paul with their Esaie their Ieremie What a mischiefe Do they not know that those fellowes whome they alledge and bring vs forth were likewise esteemed for Heretikes as well as they are themselues Yea â–ª in so much that one of them was hanged another was burnt the third clouen thorough the middest with a saw the fourth set vpon a wheele c. And therefore are we no more moued for them than for a bladder full of beanes For the holy Church of Rome would neuer accept their doctrine but vpon this bargaine and condition to wit that shee might alway applie the same as she should thinke good and as might best come to passe for her selfe and that no reuoking nor reuolting nor appellatioÌ„ should be made against her doings no nor that the name of Iesus Christ should in that case serue like as shall by vs shortly in the part next folowing be declared at large For this verely is most true that if our blessed Lorde him selfe would haue followed the exposition and coÌ„mentarie which the Priestes Phariseis Doctours had at that time made vpon the holy Scriptures in the name of the holye Church he had neuer bene crucified or hanged vpon the crosse But because that hee would full wisely go and bring in newe matters and so set vp a newe reformation according to the text and doctrine of the Gospell like as these Heretikes go about nowe to do therfore did they deale so hardly with him Notwithstanding that nowe since the holy Church of Rome hath so finely handled and set forth this newe religion of Christ and brought it vnto such a trim frame that nowe it is very gladly receyued of euery one in a maner yea and if it were so that these Huguenotes would accept the same setting it forth likewise surely men would no more be so readie to bring them to a stake as heretofore they haue done yea and pretend hereafter to do But nowe to come to our matter againe it is necessarie that we well consider and substantially declare wherein the worthines and authoritie of the holy Church doth specially consist what commandements traditions and ordinances of the same men must receyue and accept without all contradiction or gainsaying And this for so much as our Doctors of Louen are troubled with so manye other profounde and deepe questions that they haue not the leasure to set out this point effectually is notwithstanding the right ground and fouÌ„dation of all their building yea and is most needefull to our saluation and to the extirpation and rooting out of all heresies For it may be demanded Whether men shall holde for commandementes and traditions of the Church only alone that which is plainely set forth in the scriptures of the olde and newe Testamentes Or els that which the olde holy Fathers Doctours as Augustine Chrysostome Hierome and such like haue left behinde them in their bookes and writings or a great deale rather that which hath ben concluded in the holy Councels either els that which the holy Popes of Rome haue ordeined and enioyned or last of all that which is scraped together out of the one and the other all layd in one Pastie and baked in one Cake and which is nowe in our dayes obserued in the holy Catholike Church of Rome The 2. Chapter VVhereby is declared that the Church vvith her povver and authoritie can not be inclosed vvith in the pales of the holy Scripture but that the Church may adde to the Scripture or take from it vvhat she thinkes good and therevpon are many examples and profouÌ„d reasons alledged VPon this demande profound proposition very much might be saide but we will make short of the matter And to begin withal we conclude with our Master Gentianus and with the holy CouÌ„cell of Trent That all they which woulde inclose the power and the authoritie of the Church within the limites bounds of the holy Scripture as though the holy Catholike church of Rome could reade no further than is spelled before to her in the Bible are euill and naughty heretikes yea they are euen of those Apostataes or backsliders to whom our Master Gentianus hath written this his Epistle For as touching that for the defence of their opinions they bring forth howe it is written That none shall either put to it or take from it one iote that is simply spoken to the Iewes Rabbines onely so that they should not take any such thing vpon them as to change any words of the texte and to correct Magnificat like as they haue presumed to do as meÌ„ may see clearly without a candle by the honourable Bishop Guilielmus Blindasinus in his booke intituled De optimo genere interpretandi wâ—â—ch is to say Of the best and surest maner of expounding or interpreting For therein he doeth shew very plainly that al Hebrew textes of the Bible are falsified and embaced by the Iewes yea and the like is done to all the textes in Greeke of the new Testament by some Heretikes enemies of the trueth So that neither Christ nor his Apostles nor anie of the olde Doctours should haue had the right Bible but onelie our most holy Catholike Church of Rome which only was borne vnder the right Planet and shee alone hath shot downe the Popingaie Therefore must the texte before specified be vnderstoode and meant of the Iewes alone and of such like Heretikes which haue so falsified the textes of the Bible But you may not gather by this that the holy Church of Rome is not licenced to ad vnto the Scripture whatsoeuer shee doeth marke to be yet lacking and to innouate change and remoue al that tendeth not perfectly to her purpose For you see daily that she doeth freely take vpon her so to do and furthermore she doth punish for ranke Heretikes all such as will not allowe and accept her adding and changing for the perfite worde of God. Men do knowe very well that shee hath finely conueyed out of the Register of the ten commandements the seconde commandement which was That no Images should be made nor fashioned because shee did perceiue the Heretiks would alledge the same to the hinderance both of he she Saintes which stand vpon the altars in the Church Furthermore because men shuld not lacke the number of ten shee hath taken the last commandement speaking of desire and diuided the same in two so made the tailes agree iust And likewise notwithstanding that our Lord Iesus Christ had openly coÌ„manded That the Communion should bee ministred as wel with wine as with bread yet the holy Catholike Church of Rome considering the great daunger which was therein for that the wine might be spilt or being in the winter freeze or be turned into sowre vineger if it should be long kept in a Pixe or litle Sacrament Boxe And especiallye considering that when