of God froÌ„ his people which is so holy sacred a â—hing Wherfore they may be wel placed amoÌ„g â—he false prophets whom the Lorde accuseth by â—eremie to haue stolen his word froÌ„ his people They are in like forte very open rebels to Iesus Christ For seeing that they ought to reprâ—sent his person in the administration of the siâ—per and of al sacramentes it must in any wise bâ— that they do that which he commandeth them tâ— do and that they follow his example For if the do otherwise and contrary thereunto they maâ— not be called the ministers of Iesus Christe buâ— onely by a wrong title Nowe it is certaine thaâ— 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 hiâ— worde to his disciples to whom he administreâ—â— his supper and forthwith distributed vnto then the signes thereof which he commandeth theâ— to take Wherefore if the priests do not the likâ— in their masse in their supper wherein they saâ— they do represent as ministers the person of Iâ—sus Christ they do mocke both Iesus Christ anâ— 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 thâ— same can not be the supper of Iesus Christ foâ— so much as they do so great a wrong therein aâ— well to him as to all Christian people For in hâ—â—ding and stealing the worde which ought to bâ— declared vnto them and in not distributing at aâ— that which is commaÌ„ded them to distribute vnto them they do dishonour Iesus Christe in diâ—obeying him also do great wrong to his peoâ—le in not administring vnto them that which â—hey ought to administer vnto theÌ„ And as they â—aile in this behalfe euen so the people doe not â—heir dutie if they wil not receiue the word nor â—he signes when they are duely and sincerely â—dministred vnto them For therein they shew â—hem selues rebels against God. Note And if neither â—he one nor the other be presented and adminiâ—tred vnto them and that they care not at al but â—re contented to be depriued eyther in part or in â—ll they yeeld them selues then without excuse â—â—asmuch as they declare thereby that they doe â—ot greatly care for the glory of god nor for his â—â—luation and chiefely when they may haue the â—â—eane to haue the right and full administration â—f the sacraments Chapter xvi Of the differeÌ„ce and distinction that the Romaine doctors do make in thapplicatioÌ„ of the sacramental wordes of the sacrameÌ„ts 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 â—Eing theÌ„ that it is so it is easie to iudge howe foolish and ful of filthie ignorance the distinction and the difference that the Romaine doâ—tors doe make betwene Baptisme and the suâ—per and their other sacraments is touching tâ— applying of the wordes and of the signes 〈◊〉 them For they say that in baptisme the sacrâ—mentall wordes are addressed to the persoâ— which they baptize Note and not at al to the mattâ—â— of baptisme to wit to the water which is thâ— signe thereof but it is contrary in the suppeâ— forsomuch as the sacramentall wordes are adressed to the matter thereof to wit to the breaâ—â— and to the wine which are the signes and nâ— at all to the persons from whence they do coclude the conuersion of the bread and of thâ— wine into the bodie and bloud of Iesus Chriâ—â— according to their doctrine of transsubstanciâ—tion By meane whereof they doe affirme thaâ— for that cause the bread and the wine consecrâ—ted after their maner are no more bread anâ— wine but are the very body and bloud of Iâ—sus Christe and the holy Sacrament of thâ— altar and of the supper of the Lorde yea eueâ—â— out of the accion and vse of the sacrament Thâ— which thing they dare not affirme of the wâ—ter of the baptisme For albeit that they hauâ— blessed and consecrated it after their maner anâ— that they doe reserue it in their fonts for thâ— vse of baptisme and that they doe pronounce thâ— sacramental words thereof in thadministration 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 And to whoÌ„ 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 the wordes going before as I haue alreadie declared to whom he gaue commandement to eate the bread and to drinke the wine which he brake distributed vnto them for signes of his body and of his bloud Chapter xvii Of thapplying of the sacramentall wordes tâ— the signes of the sacraments and of the coÌ„secration of them THey may not then at all alledge that they dâ—â— better agree with the matter of the bread and 〈◊〉 the wine in the supper then with that of the wâ—ter in Baptisme and that it hath not equal respeâ—â— to the persons aswell in the one sacrament as 〈◊〉 the other Wherefore to speake properly theâ— must be referred in both the sacrameÌ„ts aswel 〈◊〉 the signes as to the persoÌ„s to whom they ought 〈◊〉 be administred but it is euer in the respect of thâ— persoÌ„s For it should be to no purpose that theâ— were pronounced in secret and in their absencâ— For that should be more like to a charme aâ— enchantment then to a sacrameÌ„t For the maâ—ter which is taken for the signes in all sacrâ—ments cannot be the signes if the same be nâ—â— dedicated and consecrated thereunto by tâ—â— worde of God by the which they are made hâ—ly and sacred signes where as before they weâ—â— but simple and common matter And therefoâ—â— there is so great difference betweene that thâ—â— it was and that that it is after that the word 〈◊〉 added vnto it as there is betwene a piece of
as well diuine as humaine in deede if there were none other but this onely point to be blamed we haue iust cause to coÌ„demne it and to require reformation of the same Chapter .xiii. Of the application of the Sacramentall words in the Masse and whether they should be spoken either to those which do there assist or els to the bread and to the wine of the same and whether the signes of the sacraments may be the signes of them or no beside their true and proper vse THE last point of the same very purpose which concerneth yet the wordes of the masse is that beside that which I haue already shewed to be worthy of blame in the pronunciation of them there is yet this very foule faulte and contrary to all reason to witte that in steade of declaring the wordes of the supper to the people assistant at the masse and in speaking them vnto them to cause them to vnderstand them to the end that they should be taught by them according to the coÌ„maundemeÌ„t which the Lord hath giuen by Saint Paul they speake them to the bread and to the wine which are vpoÌ„ the Altar and do pronounce them ouer them And therefore the priest is turned towardes them hath his backe towards the people to whom he should speake and deliuer his wordes to teach and instruct them in the vnderstanding of the doctrine belonging to this sacrament and in the mysteries and secretes which it conteineth But in steade of doing this he representeth them to the people by gestures countenances and diuers ceremonies and oftentimes by so foolishe and doultish countenances as are those of a very Iugler Therefore I know not for what cause a man may not saye as well of a Priest that he goeth to doe as well as to saie Masse For he hath there as much to doe as to saie For thâ— like cause men might as well say Let vs go tâ— see as well as let vs go to heare masse For thâ— assistance doe there oftentimes see more theâ— they do heare namely in the Iowe masses wherâ— in they do plainely declare that they do very it vnderstande both the nature and the vse as welâ— of the word of God as of the Sacraments Foâ— the word whereupon they are grounded is noâ— there set forth to be spoken to the signes there of but to chose persons to whom both the one 〈◊〉 the other should be administred to witte as welâ— the worde as the signes or otherwise the sacramentes should be no sacraments For they are no sacramentes being out of their proper vse for so much as they are onely ordeined thereunto And therefore the water is not the water oâ— Baptisme nor a signe nor consequently the sacrament thereof but so farre foorth as it is ioyned with the word of Iesus Christ by the which it is dedicated and coÌ„secrated to that vse and so being applied to those persons which men doâ— baptize according to his commandement Thâ— very like is of the bread and of the wine of thâ— supper For they can no more be the signes thereof then may the water of baptisme if being ioyned together with the word of Iesus Christ whereby they are dedicated and consecrated to this sacrament they be not giuen and distribuâ—ed to those which should bee partakers of the same as it doth appeare by the expressed words of Iesus Christe in that which he saieth of both the signes Take ye eate ye Likewise Take ye and drinke all ye For it is playne that these wordes may not be spoken either to the bread or to the wine but onely to those persons which might vnderstande them and execute the commandement that Iesus Christ gaue vnto them by the same For the bread and the wine can neither eate or drinke them selues Chapter .xiiii. That the wordes of the Supper appertaine not to such as are capable thereof and what fault the Romaine priestes doe committe in that behalfe THis notwithstanding it is to them that the priest doth speake and deliuer their wordes and not at all to those which do assiste as well at their Masse as at their Supper the which they do administer seldome times to the people No more may they be deliuered also to beastes for so much as they can not vnderstand them as also because the sacraments of the Lord were not ordeined for them the like may we say of all other creatures which are not partakers either of sense or vnderstanding Wherefore if they 〈◊〉 spoken to others then to such as are capable 〈◊〉 this sacrament which may vnderstand them 〈◊〉 may obey to that which Iesus Christ commaâ—deth theÌ„ thereby it is a meere mockery wheâ—â—by the intent and purpose of Iesus Christeâ—â— wholy ouerthrowen Note And if these wordes whiâ—â— conteine the commandemeÌ„t that he gaue in tâ—â— supper to all the faithful ought not to be addrâ—â—sed but to those which are capable thereof tâ—â— very like is of those of the promise which fâ—â—loweth this commaundement For when Iesâ—â— Christ saieth This same is my body and this 〈◊〉 my blood and that which foloweth he addresseâ— no more his words to the bread and to the wiâ—â— then when he saieth of them Take and eate yâ—â— but addresseth them to those in deeds to whoâ— he speaketh the first Wherefore seeing thâ—â— there is both commandement and promise aâ—â— that the promise is made eueÌ„ to those to whoâ— the commandement is giuen and that the Loâ—â— declareth thereby the cause and the ende for 〈◊〉 which he giueth this commandement it is eâ—â—â— to iudge that the promise doth no lesse beloâ—â— vnto them then doth the commandement aâ—â— appertaine not at all to the bread to the wiâ—â— From whence it followeth also that both 〈◊〉 one and the other belong vnto them that thâ—â— ought to vnderstand them and are not spokeÌ„ â—he bread and to the wine which can not vnderâ—tand or comprehend either the one or the other Chapter xv 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 coÌ„mitte against the same in their Masse WHen then the Lord doth say Take ye and eate ye and then expoundeth by the proâ—ise which foloweth this commandement the â—ause of the commandement he admonisheth as â—ell the ministers as the people of that which â—oth the one and the other ought to doe in the â—upper As touching the ministers their office is â—o aduertise the people both of the commaundement and of the promise and of that which they â—â—ught to do according to the one and the other â—nd what it is that they ought to attende And the â—ffice of the people is to be obedient to that which â—s commanded them and to beleeue the promise which is made vnto them Then if the miniâ—ters do not this office they are sacrilegious in â—s much as they do steale and hide the worde
esteme thē worthy because of their faithfulnes On the contrary they doe reiect from the communion of the sacramēts those whom they cannot acknowledge for true members of the Church but onely for notten members or such as are cut off from the same The which thing they do declare vnto them when they doe shut them from the administration Note of them to signifie vnto them that they are cut off and shut out not onely from the company of the faithfull but also of Iesus Christ which is the head and of al his heauenly court And by that meane Note when they do deny them the markes of the true faithful and do depriue them thereof the same is as a maner of degradation as if a man should take from them the tokens which do belong but only to true Christians as a man should take from souldiours the liuery of their Prince and Captaine as from Traitors or from cowardly and vntrue seruants such as are vnworthy to be any more receyued into the company of others which are faithfull and true For that cause we doe call such personages excommunicated Chapter iiii Of the difference which is betwenc the assistants at the masse be thei priests or no the penitents and excommunicated of the auncient Church of the faults which are to be blamed in particular excommunications THen when the priest which is at the altar receiueth his sacrament alone and communicateth nothing to any one of all those which doe assiste at his masse is not this as a kinde of excommunication whereby he shuteth them all out from the Supper which he receiueth all alone for doth he not as though there were none but he alone which were worthy capable therof that all the rest were vnworthy mought be reiected as persons excommunicated For there is no great difference betwene that which they do at this day in the masse in respect of those which do assiste at the same and that which they did in time passed in the auncient Church in the administration of the Supper towarde excommunicated persons which were in the place of the penitents For albeit that they did assiste in the Temple yet for al that they were separated from those which did communicate at the supper and were shut forth from the communication of the same vntil such time as they were reconciled to the Church But yet they had that more then those haue which do assiste at the masse that they did vnderstand both the praiers and the doctrine which were set forth in the assemblie mought make their profit thereof But the greatest part of those which doe assiste at the masse may carry away with them no such profit forsomuch as they vnderstād there nothing at al. And then when the excommunicated were reconciled to the Church they mought goe to the supper as often as the same should be administred For they then made no particular Supper for any but made it onely generall for all wheras euery priest maketh his particular for him selfe and shutteth out all the rest Wherein they do commit three notable faults The first is in that as I haue already touched that the cōmon people those whō they call lay are depriued of the Supper in maner al the whole yere albeit that the priestes doe euery day make theirs euery of them in particular The second is that in the same very time that they do administer the supper generally to al yet doe not the priestes administer theirs with the rest of the body of the Church but doe it all aparte as though they were of an other Church and members of an other body The third is that being already so separated from the rest yet doe they separate them selues among them selues the one from the other For euery of them maketh his Supper aparte vpon his altar without communicating any thing to any of his felowes Chapter v. Of the particular masses and Suppers of the Romaine Church and howe much they are repugnant to the institution nature of the Supper of the Lord. THey do very il agree in euery respect in this with the ordinance of the lord For men may not say at al of any of their Suppers made in this maner that which Saint Paul hath written of the communion of the true Supper saying Wee which are many are one bread and one body forsomuch as we are all partakers of one very bread For euery one doth not partake here of one very bread nor at one very table for euery one hath his bread and his table apart Saint Paul in his time did rebuke the Corinthians for that they did not tary the one for the others when they did celebrate the Supper but did separate the one from the others and chiefly the rich from the poore as well for the contempt of them as for the bankets which yet at that time they did adde to the Supper And for that cause he wrote vnto them When then ye doe assemble your selues together it is not to eate the Supper of the Lorde for euery man taketh his owne particular supper c. Men mought by greater reason say the like of this particularitie of masses and of Suppers which are made in the Romaine Church It is true that the table of the people is more common So is it notwithstanding that the same is yet greatly deuided and separated without any necessity For as euery priest hath his apart vpon his altar in his Chapell euen so do they administer the Supper after their maner to those which will haue it apart and in particular in all their Chappels and altars the which will separate them selues from the common table of others The which thing doth very euill agree with the nature of this holy Sacrament which is vnto vs a Sacrament aswel of the vnion that the faithful haue with Iesus Christe their head as his mēbers as of that which they haue euery of them with the other among them by his spirite Wherefore the more that wee may represent this vnion being all vnited together in the communion of the Supper so much the better doe wee accomplish that which the same Supper doth represent vnto vs For that cause doe wee eate all of one very bread and drinke all of one very wine the which notwithstanding that they be both made of sundry graines gathered together yet for all that they make but one very lofe and one very wine And thereby the Lord would giue vs to vnderstand that wee which were scattered abroad are brought together by his death as Saint Iohn witnesseth and are reunited with him and the one with the other By meane whereof as we eat al of one bread drinke al of one wine at one very table euen so albeit that we be many yet ought we alwaies to be altogether one gathered together in one body as many graines in one
in his owne person Wherefore it is as possible that the Christiā people should be fedde spiritually with the body blood of Iesus Christ by the communion which the priest alone maketh in his masse as it is possible that he may be fed bodily with that which the priest dineth with and eateth drinketh all alone Wherefore if the people wil be partakers of the things signified by the signes of the supper they must also be partakers of the worde of the signes of the same which are the meanes whereby God will cōmunicate those things which they doe signifie For as he hath ordeined the meane whereby he will giue entertaine conserue the bodily life euē so hath he done for the conseruation of the spiritual life And therefore seeing that he hath ordeined the ministerie of the word of the sacramēts in respect of the spirituall life he that would haue conserue it without this meane should do as much as if he would liue a bodily life without eating or drinking vsing the meane ordeined of God for the nouriture entertainemēt of the same if there be no such necessitie and let that they both cannot be had For God hath not so tied his graces to external things that he cannot distribute the same without them by his diuine vertue and without externall meanes if it please him prouided that there bee no contempt or rebellion of our part for albeit that he hath made vs subiect thereunto so farre foorth as hee giueth vs the meanes yet for all that he is not subiect as wee are but so farre foorth as it pleaseth him to vse them of his owne free will. And therefore euen as he did nourish extraordinarily supernaturally by his diuine vertue Moyses Elie and Iesus Christ the space of fortie dayes they not receiuing in that time any bodily meate or drinke according to the order of nature euen so may hee nourishe spiritually and communicate his gifts and graces without the ministerie of man ordeined in his Churche if it please him to those which by necessitie are depriued of them notwithstanding that they haue great desire to vse the meanes which he hath ordeined and that they do all their indeuour that they may to haue the true and right vse thereof as if a faithfull man were so holden by necessitie of sicknesse or by captiuitie and prison of tyrantes or by some other like necessitie which hindreth him that he may not participate outwardly For if there were there of his fault and that hee would forbeare for his pleasure and that he would not do his duetie in that behalfe the reason shoulde bee otherwise Chapter .xii. How greatly and how much the more inexcusable the Romaine priestes should be for depriuing the Christian people from the communion of the body and of the blood of the Lorde in their Masses and of his blood in their common Suppers if the doctrine of their transsubstātiation were true ANd if the doctrine of transsubstantiation were true that which I say would fight yet more sharpely against the Romaine priests For seeing that they doe affirme that the bread and the wine which are the signes of the supper are conuerted into the very body and blood of Iesus Christ the which they signifie they must also confesse will they or will they not that in depriuing priuing the people of these two signes in their masse they doe also depriue them of the bodie of the blood of Iesus Christe and that in their commō supper they depriue them of the blood deliuering to them but they body according to their doctrine for seeing that we must be made flesh of the flesh bones of the bones of Iesus Christ by the communiō which we should haue with him and which is represented vnto vs as well by baptisme as by the supper an other can not be that for vs And by that meane the priests may no more receiue the supper for vs in our name then they may be baptized in our name for vs And therefore Iesus Christ said not that he which should eate his flesh and drinke his blood by vicar lieutenant should haue life in him should be in Iesus Christ and Iesus Christ in him but said openly He that eateth my flesh and drinketh my bloud dwelleth in me I in him hath eternall life and I will rayse him vp at the latter day Let the Romaine Catholiques then consider whether their priestes may eate this meate and drinke this drinke rise for all their parochians and for all those which heare and see their masses and whether they will be contented to be so nourished with the flesh and with the blood of Iesus Christe and so to rise at the latter daye in the person of their priestes Chapter .xiii. Of the Sacrifice and of the Communion that the priestes doe administer in their masses as well for the dead as for the liuing THus much concerning the cōmunion which is in the masse and concerning the ninth errour which wee doe blame in the same I will now come to the tenth which is cōcerning that that the priests doe not doaste that they do sacrifice and cōmunicate in their masse only for the liuing but also for the dead affirming that by that meane they doe applie the sacrifice of Iesus Christe and the vertue and the merite of the same as well to the one as to the others For the which cause they saye that they doe deuide their hosties into three partes in their communion of the which they dippe the one into the wine in their challice against the expresse ordinaunce of the Lorde yea and against the very auncient canons For the Lorde did not temper the bread with the wine neither did hee make a soppe in the wine in the institution of the supper neither did he also commaunde to do it And therefore it is written in the auncient canons which forbidde the same that Iesus Christe did distribute the bread apart and the wine apart and that he gaue not the bread nor the morcell tempered to any other then to Iudas which betrayed him and he gaue it not vnto him yet in the Supper but out of the Supper Nowe of these three partes that the priestes make of their hostie in their masse they assigne the one to the liuing and the two others to the dead because that they doe make two sortes to witte the one which are already happy and doe raigne in Paradise and the other which are yet holden in the paines of purgatorie and haue not yet fulfilled their penance nor haue fully satisfied vnto God and by that meane they doe sacrifice and communicate both for the liuing and for the dead all at one tyme as though Iesus Christe had not fully satisfied for all by his sacrifice and as though the ministerie of the woorde and of the Sacramentes were
This is my body which is giuen and broken for you he sayd it not in respect of that which he then did in the supper towardes God his father but in respect of that which he after did towardes him vpon the crosse very shortly after his supper For it is there where he was giuen for vs when he offered him selfe vppon the crosse in sacrifice 〈◊〉 his father and not at all in the supper For it 〈◊〉 not there where he gaue him selfe for vs ▪ 〈◊〉 where he is giuen to vs for he is there giuen vnto vs in asmuch as he is cōmunicated vnto vs by the meane of this sacrament of the Supper Whereupon we haue to note that Iesus Christ did vse the present time for the time to come according to the Ebrue maner of speach which vseth often times indifferently the time passed the time present and the time to come the one for the other chiefly when it cōcerneth the promisses of God forsomuch as that which he promiseth is as certaine as if it were already present or as if it were already done Note The like may we say also of that which is sayd of the wine This is my bloud of the newe testament the which is shed for many for the remission of sinnes For it was not in the supper that the body of Iesus Christ was giuen and broken and his bloud shed but vpon the crosse and in his death and passion For the which canse the translator of the common Latin translatiō the which the priests vse in their masse and in all their diuine seruice hath translated these woordes into the time to come for the time presēt saying which shal be giuen and which shal be broken and which shal be shed c. in the stead that there it is which is giuen and which is broken and which is shed in the woordes of the Euangelistes and of Saint Paul as they haue set them downe in the Greeke And al the auncient doctors of the Church haue not taken thē in any other sense And forsomuch as they did wel vnderstand what differēce there was betwene sacrament and sacrifice they had not any masse to offer vnto God a sacrifice of the body and of the bloud of Iesus Christ as the Romaine priests at this day doe boast thē selues to do in theirs but in the stead of such a masse they had the Supper the which they did not celebrate at any time but that they had presently communion of the faithfull to whom the same was administred and not only to a priest in particular as they do in the masse Chapter xiii Of the name of sacrifice falsely taken for the Romaine masse how the Romaine doctors in stead to proue that Iesus Christ and his Apostles did institute and celebrate the Masse doe proue that they instituted and celebrated the Supper in stead to proue that the auncient doctors did take it for a propiciatory sacrifice they proue that they vsed the name of sacrifice in an other sēse BEholde then here one great trumpery the which proceedeth either of the ignorance or of the malice of the Romaine doctors priests which doe make the ignorant beleeue that the auncients did call the Supper sacrifice in the same very sense that they at this day do take it in their masse wherein they doe them great wrong For they did neuer so vnderstand or teach And albeit their should haue so vnderstood taught we mought not folowe their doctrine in that behalfe because that it should be cleane contrary to that of the Apostles and namely to all the Epistle to the Hebrues And then folowing that trumpery they doe yet build an other very great one vpon the same which is the second wherof I am now to speake which is that they willing to proue that the auncient doctors haue approued their Masse and that the same was in the auncient Church such as it is at this day they take the passages wherein the auncient fathers doe vse the name of sacrifice oblation and offering and such other like as wel in the latine as in the Greeke when they speake of the Supper or of all the diuine seruice as though they had vsed the name of masse in the same and that they had vnderstod by the names which they did vse of such a masse as the Romaine masse nowe is Questio For here is no question whether the auncients did vse such words or names but whether they tooke those words in the same sense that they are at this day taken in the Romaine Church And albeit that they should haue vsed the name of masse in the stead of the name of sacrifice and such like that which they vsed to signifie all the diuine seruice of the Christians yet should they haue nothing gayned at all For it must yet be that they doe shew that the masse of the aunciētes was such an one as theirs is and that there was in it like sacrifice The which they shal neuer do For albeit that some of the auncients did begin to vse the name of masse for the diuine seruice after three or foure hundred yeres after the natiuity of our Lorde that notwithstanding it was but in small vse yet in two hundred yeres after that to wit before the time of Gregory the first no more was it then taken for such a masse as it is at this daye in the Romaine Church For there was not yet at that time any such neyther could there be for so much as the greatest nomber of the workemen which haue framed the same from age to age frō yere to yere for a lōg time were not yet borne at the time Behold then howe the Romayne doctors doe deceiue the ignorant vnder the name of sacrifice and vnder the authoritie of the auncient doctors as vnder the name and authoritte of Iesus Christ and of the Apostles For after that they haue greatly bragged that Iesus Christ and the Apostles did institute and celebrate the masse they proue to confirme the same that they haue instituted and celebrated the Supper wherein they proue and confirme that which is not at all in question or in doubt and not that at all which is in controuersie but in stead of prouing and confirming that they proue and confirme an other thing which is out of al controuersie Euen so doe they concerning the auncient fathers For willing to proue by them the same of the masse and of the sacrifice thereof they proue that they haue vsed the name of sacrifice and other names also as well Greeke as Latines which signifie as much as diuine seruice and publike ministerye in our language Chapter xiiii In what sort the sacrifices of the lawe were sacraments and sacrifices both together and that the supper cannot be both but onely a sacrament and of the agreement difference that is betwene the same and the sacrament of the Paschal lambe BVt they