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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03926	A sermon preached at Yorke before the right Honorable, Henrie Earle of Huntington, Lorde President of her Maiesties councell established in the north, and other noble men, and gentle men, at a general communion there, the 23. of September in the eightienth yeare of her Maiesties raigne: by Mathewe Hutton Deane of Yorke.	Hutton, Matthew, 1529-1606.	1579 (1579)	STC 14034; ESTC S104336	25,148	72

old way wherein the Prophet exhorteth vs to walke this is the way which Christ by his Prophets his Apostles word hath taught vs this indeed is the oldest way In comparison of which the corruptiō in Poperie is new and lately inuented as will appeare if we doe make a briefe discourse through the principall points of religion now in controuersie And firste to beginne with our iustification The scripture teacheth that we are conceiued in sinne borne in sinne brought vp and nousied in sinne by nature the children of wrath death damnation bondmen slaues vnto Sathan The olde way and onely true way to be deliuered from death and to bee receiued into Gods fauour againe is by our Lord and sauiour Iesus Christ Who alone is the seede of the Woman that broake the Serpentes heade Who alone is the seede of Abraham Isaac and Iacob In whome all the nations of the earth are blessed Who alone was wounded for our transgressions and broken for our iniquities Who hath troden the wine presse himselfe alone and of all the people there was none with him Who in the fulnesse of time came as it were out of the bosome of his father toke vpon him our nature was borne of the virgin Marie without sinne and in our nature did not onely fulfill the Lawe of God most absolutelie which we should doe and can not doe by reason of the corruption of our fleshe but also in the same nature did most obedientlie suffer most cruell death vppon the crosse to that end that if we effectuallie beleeue in him his punishment should stande in steede of our punishment his righteousnesse in liew of our righteousnesse in the sight of god This is the old and only good way for sinners to obteine gods fauour againe For the Scripture teacheth it So God loued the world that he gaue his onely begotten sonne that whosoeuer beleueth in him should not perish but haue life euerlasting Come vnto mee all ye that trauell and are heauie laden and I will refresh you Wee are iustified freely by his grace through the redemption that is in Christ Iesus whom GOD hath set forth to bee a reconciliation through faith in his blood By grace are ye saued through faith and that not of your selues it is the gift of God not of woorkes least anie man shoulde boaste himselfe If anie man sinne wee haue an aduocate with the father Iesus Christ the righteous he is the propitiatiō for our sinnes By which places and such like it appeareth plainly that the efficient causes the fountaine and welspring of our iustification is the loue mercie of almightie God the matter and fourme price and merit is Christes obedience death passion the finall ende is the glorie and praise of God and our endlesse saluation in Christes kingdome the instrument or hande wherewith God dooth reach vnto vs saluation from heauen in Christ Iesus is the Gospell and the preaching thereof The instrument or hand whereby we take hold of Christe and his merites is a true and liuely faith in Christ our Sauiour The fruites of the spirite woorking in vs and the true effectes of a iustifying faith are vertuous and charitable deedes Of which Saint Augustine saith Sequuntur iustificatum non praecedunt iustificandum Good workes followe in him that is iustified but goe not before in him that is iustified If this be the best and oldest way whiche ascribeth all our saluation wholy to Christe his merites it followeth that that is an erronious and lately founde out way of the Papistes which attribute some parte of our saluation to our owne worthines to the merits of Saintes to the woorkes of supererogation to the sufferinges of Martyrs laide vppe in the Popes treasure house For though the sufferinges of Martyrs be the sufferinges of Christe and in them Christ doth suffer in his misticall bodie yet this suffering is not the price of our redemption nor anie parte of it but his death and passion and blood that he shed in his naturall bodie vppon the crosse once for all Saint Augustine tract in Iohann 84. Etsi fratres pro fratribus moriamur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur Albeit one brother die for an other yet is the blood of no Martyr shed for remission of sinnes And in the same place Imitari quis potuit morientem nemo autem redimentem In dying some man might followe Christ but in redeeming no man coulde follow him Leo also a Bishoppe of Rome in three places affirmeth the same Epistola 97. ad Leonem Augustum Epistola 83. to the Bishoppes of Palestine in the twelfth Homilie of Christes passion That no Saint by his death did pay an other mās debt For that was onelie the office of Christ as Basill saith who alone was voide of sinne and he alone the vnspotted Lambe of God that taketh away the sinnes of the worlde As for the sufferinges of Martirs they are saith Leo Patterns of Patience to others but merit no righteousnes And this he sayeth to the greate impouerishing of the treasure-house of merites and no small discredite to Popishe pardons Let vs therefore follow the counsel of the Prophet Ieremy Stand vpon the wayes and consider c. It is an old way shewed vnto vs by GOD him selfe that all men ought to read and learne the Scriptures Christ saith This is eternal life to know thee the only true God and whom thou hast sent Iesus Christ And he commandeth To search the Scriptures for they are they that beare witnes of him And Hierome sayeth in the Preface to the Prophete Esaias That not to know the scriptures is not to know Christ And Chrisost vppon the epist. to the Coloss 3. willeth Lay men to gette them the Bible into their houses as the wholesome medicine of their soules If not the whole Bible yet the new testament at the least Audite obsecro seculares omnes comparate vobis Biblia animae pharmaca c. And he imputeth the cause of all euill to the ignoraunce of the scriptures Therefore it is a new way lately founde out that ignoraunce is the mother of deuotion Let vs therefore folowe the Counsell of the Prophete Stand vpon the wayes and consider c. It is an old way wherein Gods children haue walked to beleeue that al things needefull to saluation are conteined in the worde of god This Saint Iohn teacheth the cap. 20. Many other thinges did Iesus which are not written in this booke but these are written that you might beleeue that Iesus is the sonne of God and that in beleeuing you might haue life by his name Which woordes Cyrillus expoundeth thus Non omnia quae dominus fecit conscripta sunt sed quae scribentes tam ad mores quám ad dogmata putarunt sufficere All is not written that Christe did but so much as the writers thought sufficiēt as

wel to manners as to doctrine Saint Aug. de doctrina Christiana lib. 2. Cap. 9. saith In his quae aperte in scripturis posita sunt inueniuntur ea omnia quae continent fidem moresque viuendi All thinges conteining faith and manners are manifestly set downe in the scriptures Basilius de fidei confessione saith Manifesta est elapsio a fide superbiae crimen aut reprobare quid ex hiis quae scripta sunt aut superinducere quid ex non scriptis It is a manifest sliding from the faith and a great pride either to reiect any thing that is writtē in the worde of God or to bring in any thing vnwritten For Christes sheepe heare his voyce and wil not heare the voyce of an other And in his Morals he saith That if whatsoeuer is not of faith is sinne if faith come by hearing hearing by the worde of God whatsoeuer is brought in beside the worde of God is not of faith and therefore sinne This olde way teacheth vs to contente our selues with the truth of Gods worde But it is a by way lately found out to clog the Church with vnwritten verities to make the traditions constitutions of the Romish Church as necessarily to be beleeued and receiued as the scriptures of god Therefore it is good for vs in this point also to hearken to the counsell of the Prophet Ieremie To stand vppon the waies and consider to inquire of the olde waies which is the best c. It is an old way shewed vnto vs by God him selfe that the Ministers of Gods word may please him in the holy state of Matrimonie instituted in Paradise by almightie God himselfe the first Priest that coupled man and wife togeather in holy Wedlocke honoured by our Sauiour Christ in Cana of Galilie not onely with his blessed presence but also with the first miracle that he did S. Paule saith Marriage is honorable among all men and the bed vndefiled and they that haue not the gift to liue continently are coūselled to marrie Ignatius Scholar to Saint Iohn the Euangelist in his Epistle to the Philadelphians desireth of almightie God to be receiued in the kingdome of Christ and to sit but euen at the feete of those that were married men and pleased God highly in that holy state As Abraham Isaac and Iacob and Esaias and other Prophets of God As Peter and Paule and other Apostles Chrisostome also vpō the Epistle to Titus saith That matrimonie is so precious a thing that therewith a man may be exalted to the high seate of a Bishop Gregorius Nazianz in monodia in Basilii vitam saith That S. Basils father being a married Bishop was nothing hindred thereby from doing his office The same Gregorius also in the funerals of his father sayth That he beeing a married Bishoppe was much holpen in his office by the wisdom diligēce of his wife Gregories mother Sozomenus lib. 1. cap. 11. saith That Spyridion a godly bishop had wife and children and yet nothing hindered by them in his calling but was so holy that he wrought miracles Theophilactus vppon the. 8. chap. of Matthewe Peters wiues mother was sicke c. Learne heere that Matrimony is no hinderance to vertue for the chiefe of the Apostles had a mother in Lawe But the Papistes say that the Apostles left their wiues when they folowed Christ and preached the Gospell But Saint Paule sayth 1. Cor. 9. That Peter and the rest of the Apostles did carrie their wiues about with them So dooth Clemens of Alexandria an olde writer scoolemaister to Origines about 1300. yeares agoe vnderstand the place in the 3. booke Clemens also Bishop of Rome in the seuenth booke if it be his booke as the Papists say it is sayth That Peter did carrie his wife about with him when he went about preaching For truely if the Apostles after their calling shoulde haue cast of their wiues they should haue doone contrarie to the Canons that are called canones Apostolorum of which the Papistes make great account The sixth canon is this Episcopus aut presbiter vxorem propriam nequáquam sub obtentu religionis abiiciat A Bishop or priest may not in anie case put away his wife vnder colour of religion And the Councell holden at Gangra in Paphlagonia about the yeare of our Lorde 324. dooth accurse them that thinke a married Priest by reason of his marriage may not offer and refuse to receiue if he minister The generall Councell also at Nicea in the yeare 318. dooth allowe the opinion of Paphnutius That it is Chastity for one to keepe companie with his owne wife And the sixth general Coūcel dist 31. decreeth That Priestes and Deacons shall neither at their orders taking be compelled to vowe a single life nor after constrained to be seperate from their wiues And Simmachus Bishop of Rome he saith as Gracian reciteth dist 81. Volumus vt sacerdotes prohiberi debeant ne cum mulieribus conuersentur excepta matre sorore vel vxore We will that Priestes shall not be conuersant with any woman except she be his mother sister or wife And this to be the old way the verie glosse it selfe confesseth Loquitur secundum antiqua tempora Hee speaketh according to times long agoe past In which olde waye notwithstanding the Priestes of the East Church haue walked and doe walke vntill this day And surely if the Pristes of the Latine Church had walked in the same albeit their worldely pompe had not beene so great yet the godlinesse of their life had beene nothing lesse than it is For true it is that is said in the Councel at Basil penned by Aeneas Syluius afterwarde Pope of Rome and called Pius the second Multi saluarentur in sacerdotio coniugato qui sterili in presbiteratu damnantur Manie Priestes might bee saued in matrimonie which beeing vnmarried are condemned The same Pope as Platina writeth had often times this sentence in his mouth Magna ratione sacerdotibus ablatae sunt nuptiae sed maiori restituendae videntur There was great cause to take marriage frō Priestes but greater to restore it vnto them againe Alfonsus also the Spanish Frier confesseth plainely That marriage by the institution of God is no hinderance to Priesthoode Wherefore if this be the old way shewed vnto vs by the woorde of God that Matrimonie is lawful for al sorts of men We may conclude with Sainte Paule That to forbidde marriage is the doctrine of Diuels that it is a newe way leading to perdition to forbid a thing that is honorable amongst all men and to wincke at fornication which is detestable before God Si non caste tamen caute To giue a dispensation to keepe a Concubine which can not be dispensed withall and not to permit a lawfull wife which needeth no dispensation But let vs stand vppon the wayes and consider inquire of the olde waies which is the best c. It is an old way shewed

The masse of the faithfull This I take to bee the true interpretation and occasion of vsinge this woorde Missa For the interpretation that Pope Innocentius maketh is altogether foolishe Ipsum sacrificium id est hostia dicitur missa quasi transmissa primum nobis a patre per sanctificationem postea patri a nobis per oblationem The sacrifice or host is called Missa because it is sente ouer first from the father vnto vs by consecration then from vs to the father by oblation c. Loe he maketh a tenise ball of Christes blessed bodie in one day to bee tossed from heauen to earth from earth to heauen aboue tenne thousand times For in euerie masse it is sent vp and downe and if at one instant some Priestes doe consecrate and some do sacrifice at one instant it is sent vp and downe which is a miracle not much marked of the Papistes themselues But to cease to speake of Nocentius mee thinke I heare a Papist say Is the masse so old in deede And did Saint Ambrose say masse Yea surely S. Ambrose saide masse he confesseth it himselfe it can not bee denied his owne bookes are extant But I adde that that masse which he said was not the Popishe masse worthelie banished out of England but the old masse indeed a communiō As for the late Popish masse it was more hundred yeares in the wombe of the Romishe Church while it was conceiued formed fashioned and perfected than is the Elephant yeares in the dammes bellie or man monethes in his mothers wombe It was not made altogether but patched vp by little and little Celestinus made that part that is called Introitus the beginning of the masse about the yeare of the Lord 430. Gregorie the firste made manie prayers in the masse and appointed Kyreeleson to bee nine times repeated about the yeare of our Lorde 590. Gelasius appointed Graduale to bee sounge about the yeare of our Lorde 500. Pelagius the commemoration of the dead Anno Domini 560. Eutichianus is saide to haue made the Offertorie almost three hundred yeares after Christe And one Adam de sancto victore a Monke of Paris the Sequenties of late time Leo the thirde decreed that in paine of depriuation the Priestes should not say masse no not in the day time without a candle and that the altar shoulde be censed with frankencense 800. yeares after Christ Moreouer the holy Canon as they call it of their masse is not of that antiquitie that some suppose it to be Gregorie seemeth to say that one Scolasticus made it But Fasciculus temporum and Innocentius the thirde say that Gelasius was the principall compilar of it So that by the testimonie of two Popes whose witnesses is good against themselues there was no such Canon in the Church certeine hundred yeares as is vsed nowe in the Popishe masse Polidorus thinketh that no one Pope made it but that a great number of Popes one succeeding an other put to their helpinge handes and made it suche a creature as it nowe appeareth The same Innocentius the thirde is he which in the yeare of our Lorde 1215. concluded in a Councell at Laterane that by the woordes of consecration the breade and wine were chaunged and transubstantiat into the bodie and blood of our Sauiour Christ Which ground being suerly laide they would not stay there but builded vp still the tower of Babel For his successour Honorius the thirde about the yeare of our Lorde GOD 1218. appointed the Sacrament to bee lift vp ouer the Priestes head and the people to fall downe and worshippe it and to set vp their Idoll in the highest throne of maiestie Vrbanus the fourth in the yeare of our Lord GOD 1262. did institute that great solemne and principall feast called Corpus Christi day wherein the Sacrament shoulde bee carried about in processions in a monstrant made for that purpose that the people might see it thoroughe the glasse Hee graunted also that all they that did fall downe and worshippe it shoulde haue pardons for manie dayes And to make all thinges perfect Thomas Aquinas made a peculiar office or masse for Corpus Christi as Platina and Onuphrius doe testifie Loe these are the Authors of the Popishe masse and thus hath it bene patched vp by little and little As for the masse de quinque vulneribus they will neither haue Christ nor his Apostles nor any mortall man to bee the maker of it in earth For the verie masse booke it selfe saith that it came downe from heauen and was sent to Pope Boniface lying sicke vppon his bedde by the Archangell Raphaell with this message from GOD that whosoeuer being sicke of whatsoeuer sicknesse should cause the said masse to bee saide for him fyue times he should recouer his health And if it shoulde bee saide likewise fiue times for anie soule in Purgatorie by and by it shoulde bee deliuered from thence This is sett foorth in print in the masse booke it selfe which was printed at Paris in the yeare of our Lorde one thousand fiue hundred and sixteene If any man haue the booke let him turne to Commune sanctorum and the two and twentith leafe and there he shall finde it But since that time which was 60. yeares agoe the light of the Gospell hath so shined in the worlde and so discouered the darcke cloudes of Poperie that in the later printes for verie shame of the worlde they haue left it out Shall wee thinke that either Christ or his Apostles or Saint Ambrose or anie auncient father did euer say anie of these masses which either were clouted vp by so manie Popes so manie yeares after Christ or sodenlie at once inuented to mainteine and increase superstition and idolatrie Is it not good counsell that the Prophet Ieremie giueth vs in this place To stand vppon the wayes and consider to aske of the olde wayes whiche is best and to walke therein that wee may finde rest vnto our soules That which Christ did and commaunded his Apostles to doe that are wee sure is good But the chiefest pointes of the Popish masse as transubstantiation the deniall of one part of the Sacrament to the lay people sacrifice propitiatorie for the quicke and the deade and priuat masse these thinges were not once dreamed vppon in the primitiue church Is it like that the Apostles at the last supper when our sauiour Christ sitting with them toke breade and after giuing of thankes gaue them saying Take eate this is my bodie which is giuen for you did once imagine of transubstantiation They had bene brought vp in the Lawe of God from their infancie which was openly reade in their synagogues euerie Sabbaoth day They knew no doubt the vsuall phrase of the scripture which giueth to the Sacrament the name of the thinge whereof it is a Sacrament Circumcision was a Sacrament of the couenant that God made with Abraham Isaac and Iacob and is called the Couenant