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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

liked well of this forme of ministring the Lordes Supper and did nothing swarue from it They were not curious nor ceremonious but the faithfull being gathered together after some exhortation they recited the wordes of the institution and saide the Lordes prayer and so distribution was made to all that was present Platina in the life of Sixtus the first saith Nuda primum haec erant omnia simpliciter tractabantur Petrus vbi consecrauerat oratione Paternoster vsus est Speaking of the Lordes supper These thinges saith he were naked at the beginning and all was handled simplie and plainely Peter when he had recited the institution saide the Lordes prayer Loe this was the Malse that Saint Peter saied That which Platina speaketh of Saint Peter the same doth Gregorie affirme was the vsuall masse of al the Apostles lib. 7. in his Epistle to Iohn Bishoppe of Syracusa But afterwarde this Simplicity by little little began so to offende the successours of the Apostles that in continuance of time al was turned vpside downe the substaunce taken away and the name loste First a litle of the Name then I wil speake of the Substaunce it selfe The Names vsed in the scriptures are these The Lordes supper the body and bloode of Christe the bread and the cuppe of the Lorde the Lordes table the participation of the body and blood of Christ Iustinus Martyr and Irenaeus call it Eucharistia thankesgeuing It was named also Synaxis by reason of the assembling togeather of the faithfull to receiue it And the whole action was called Liturgia The ministration of the Lordes supper And about foure hundred yeares after Christe in the Latine Church it beganne to bee called Missa But for what cause there are diuerse opinions Some say that it is an Hebrew word and deriued of Masas for Mas signifieth Tributum a tribute paide vnto the Prince And this interpretation agreeth well vnto the Lordes Supper wherein we offer vp vnto GOD the sacrifice of prayse and thankesgeuing for the redemption of mankinde by the death and passion of our Sauiour Christe as a tribute and bounden duetie that we owe vnto God But some had rather haue it deriued of Nasas whiche is to lift vp and Nes in Hebrew signifieth a standard or banner For this they thinke doeth agree very well vnto their Masse wherein they lifte vp Christe as they say in forme of breade to be woorshipped of the people and offer him vp to God the Father for the soules in purgatorie And they would faine finde their Masse in the scripture and therefore alledge the. 16. Chap. of Deutro Thou shalt kepe a solemne feast vnto the Lorde with a voluntary lifting vp or oblation of thy hande The Hebrew worde is Missah Loe say they the verie name of our Masse is in the olde Testament But I merueile why they are so fond to thinke that this place maketh anie thing for their Masse seyng that that Missah which the Iewes offered vp in the feast of Pentecost was not Christs bodie which then was vnborne but certaine loafes of breade made of their newe corne whereof some were leueined and offered vp vnto the Priestes vse Or why abhorre they in their Masses Leueined bread vsed in the Iewes Missah sith they will needes borrowe their masse from the Missah of the Iewes The thing of it selfe I graunt is indifferent whether wee vse Leauened or vnleauened bread at the Lordes table But surely the Popish Masse shoulde come somewhat nearer to the Missah of the Iewes if they woulde not vtterly condemne leauened breade nor deny the substance of bread to remaine after consecration But the best opinion is that Missa is a Latine woord And in this opinion is Polidorus Virgilius Beatus Rhenanus Michael Ritius Isydorus Ispalensis and Rahbanus Michaell Ritius lib. 2. Of his storie of the French kings sayth Antiquitus in vano deorum superstitione peracta re diuina conuersus ad plebēsacerdos aiebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. populis missio quo verbo potestatem faciebat abeundi volentibus Idem mos a nostris etiam seruatus est vt libo iam libato pronuncietur per ministrum Ite missa est ilicet ire licet In the time of the olde superstition of the Gentiles the sacrifice being offered the Priest turning himself vnto the people said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Populis missio the people may depart The same custome is obserued amongest vs Christians that after the sacrifice offered the minister shall say Ite missa est That is to say Goe ye may departe For Missa was vsed for missio as in Tertulli Cyp. and Optatus often wee reade remissa peccatorum for remissio It appeareth also that the whole action of the Lords supper was deuided into two parts To the first part were admitted not onely the faithfull Christians but also Nouices and learners called Cathecumeni as yet vnchristened And not they onely but Iewes Gentiles heretikes and notorions offenders But when the sermon was done and the Epistle and Gospell read and certeine other praiers and the Priest readie to goe to the Lordes supper then the Deacon cried Ite missa est At which woordes all departed sauing the faithfull communicantes Of this we reade in the fourth Councell holden at Carthag Episcopus nullum prohibeat ingredi in Ecclesiam audire verbum Dei siue Gentilem siue Iudaeum siue haereticum ante missam Cathecumenorum Let the Bishoppe forbid no man to enter into the church and to heare the word of God whether he be Gentile or Iewe or heretike before the Nouices bee sent away Then after the communion was done the Deacon cried once againe Ite missa est By which woordes he gaue them leaue to depart which had receiued the Lordes supper Of this wee reade in Saint Ambrose in an Epistle to Marcellina When the Cathecumeni were sent away word came to me sayth he that the souldiars were in armure Ego tamen in officio mansi missam facere coepi Yet for all that I continued still in the office of ministration and beganne to doe masse In which place this woorde Missa doeth signifie the latter parte of the communion or ministration of the Lordes Supper after the Cathecumeni were sent away This woorde Missa so often soundinge in their eares being the last woorde pronounced vnto them by the Deacon and the woorde whereby they were dismissed and the woorde whiche some desirous to bee gone did long for to heare of all other woordes was made so familiar vnto the people that the whole action by them was called Missa And after the learned also vsed the same woorde And as the Deacon did twise pronounce Ite missa est Firste when he sent away the learners not christened then when they were dismissed that had communicated so did they deuide it into two masses The first was called Missa Cathecumenorum The masse of the learners or hearers The other Missa fidelium

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