lofe in one wine Wherefore if it mought he that all the members of the whole vniuersall Church mought coÌ„municate together at one very table and supper it were to be desired that it mought be done the better to represent such a blessed vnion But because that it cannot be so done it is requisite that al doe celebrate the same in those places where they may assemble commodiously in greatest nombers for so holy and blessed a woorke Chapter vi That the particular masses and Suppers of the Romaine catholikes doe rather represent a diuision and scattering abroade in the Church then an vnion and communion ANd therefore the priests and the Romaine catholikes do very euil coÌ„sider these things For they do cleane contrary deuiding and separating them selues in sort that they do deuide and separate them selues the one from the others both in table in bread and in their wine as though their body of their Church were a body deuided dismembred and rent in pieces and that there were at all neither vnion nor coniunction among them For for the first beholde there are the tables of the priestes separated from that of other men the which they do not prepare very often and albeit that they did often prepare them they do allowe as many particulars as men would haue in diuers places and at sundry times without keeping any certaine order And howe often is it that they doe prepare them for themselues wheÌ„ they do not prepare theÌ„ for any other at all For in al their masses wherein none of the assistants doe communicate with them they doe prepare them only for them selues And when they doe prepare them for them selues they should very well content them selues to prepare one for al and to communicate the one with the others and to receiue the Supper the one at the hand of the other without preparing so many tables apart so many bankets in a morning al separate the one from the other as though euery of them did excommunicate his fellowe being at his seueral table and communion who hath nothing common with any man Wherin euery of them plaieth two parts For they play the part of the minister which doeth administer the Supper and of him vnto whom it is administred For euery of them is minister to him selfe and doth receiue of him selfe If they doe vnderstand that their masse is a Sacrifice and sacrament of the supper both together as they doe affirme it they should yet at the least when they haue offered their sacrifice make their communion more generall then they doe and to call the people with them thereunto or at the least their felowes which are of the same very occupation that they are And in so dooyng it should not be nedefull to haue so many tables nor so many altars nor so many Chappels And the fewer that they were so much the better should they represent the vnion whereof the supper is vnto vs a sacrament in stead of the diuision and dissipation which is in so many their Suppers which they make apart which are no Suppers at all Chapter vii Of the inequality which is betweene the supper of the priestes and that of the people in the Romaine Church in respect of the breads and of the gods of the same of their adoration and of their sacrifice ANd then whereas the nature of the Supper requireth an equality in all men they on the contrary doe put there great inequalities For as they do separate the table of the people from theirs euen so do they make it farre vnequal to theirs chiefly in two points The first in that that they doe not giue vnto them of the same wine that they do drinke the which they cut froÌ„ them in the banket The other is that also they put a difference in the bread For those which are for the priestes are greater and larger theÌ„ those which are for other men the which are much lesse in quantity And by that meane they haue great and litle Gods as they haue great and litle hosties the great ones are for the priests the litle ones for the people And as the dignitie of the priests is great aboue al other men euen so is there great difference betwene their Gods and those of the common people not only touching their greatnes and forme but also touching their dignities and honours For euen as theirs are more great and larger and of fairer shewe euen so are they lifted vp on high and shewed to al men and worshipped solemnely of al men But the other litle gods which are prepared for the common people are not lifted vp at all in such honour and dignitie but doe remaine there quietly vpon the table vntill the time that they be distributed to be eaten without any other shewe or so great handling or so much turning and returning by the hands of the priestes as those which are made for them haue And then there is yet this point more that there are none but the Gods of the priestes which are offered in Sacrifice and not the others the which are not made but to be eaten incontinently after or else to be kept in boxes and cupbordes for a kinde of prouision to the end that there be no want of Gods ready made but that there may bee good store at what time soeuer neede shall require either to cary to the sicke or to coniure the time the tempestes and the deuils and to make them to serue to other such like occupations Beholde many inequalities which doe very euill agree with the nature of the Supper Note and with the vnion which should be represented by the same Wherefore rather then so to disguise it it should be much more agreeable not onely that all should haue one table but also one very bread and one very wine and to haue the bread made of such a fashion that it may be broken and distributed to euery one as Iesus Christ and his Apostles haue vsed it and as it was vsed and practised in the auncient Church For this maner of distribution doth much better represent the communion and the vnion of the Church in the supper and the charity that the faithful ought to haue the one with the other then when they do giue to euery one a little cake apart For the breaking of the bread carieth al this with it in the Scripture But this importeth not much Therfore it may 〈◊〉 among iudifferent things prouided that al 〈…〉 â—hich is of the proper substance of the supper 〈◊〉 wel obserued according to the Lords ordinance Chapter viii Whether the Romaine priests may iustly excuse them selues by the people in that that they are depriued of the communion of their masses BUt let vs come now to that which they may replie against that which I haue euen nowe spoken The Romaine doctors and catholikes do answere vs when we do blame their for that there is no
generall communion in 〈◊〉 masses that there is no fault at al in the prieste◠which say it For they doe excuse them selues that they are not the cause that there is no communion of the assistants for they denie it to no mā wherefore the fault procedeth from the assistāts which doe not demaund it at all and which are not at al disposed to receiue it as they ought to doe not from the priestes By meane whereof they shut thē selues from it But who is the cause thereof but onely the priestes them selues For what admonition doe they giue to the people either in their masse or before the same to cause them to prepare and dispose them selues to the communion which they will administer in the same And when they come to the Altar do not they know wel enough what supper they ought to administer and which be those that are disposed to communicate at the same doe they not know very well that there are none which are prepared thereunto for they do not accustome at all to communicate the same but to such as are first cōfessed to them and by whom they are aduertised whether they haue will to communicate or no. And on the other side what is the chief cause that the people hath so smal care to cōmunicate there is it not because that they haue giuen them to vnderstand that they do communicate for all in the communion of their masse Wherefore the people beeing so instructed and falsely perswaded do thinke that they may very well rest vpon their consciences But if they doe excuse them selues vpon that that the people is not at all disposed as they ought to bee they may not say the like of them selues at the least of those which are disposed to say masse and are accustomed daily to say it For they come not at all to the altar without preparing thē selues first according to their maner Wherefore is it then at the least that they do not communicate altogether and that they administer not a supper in commō among them and such as shoul◠be disposed to communicate with them and no◠to separate them selues euery one the one from the other Chapter .ix. That there was not at al any particular or priuate Masse of Supper in the anciēt church and of the declaratiōs and decrees against such as did not communicate at al nor did tary the ende of the diuine seruice and of the originall spring and multiplication of particular and priuate Masses WE doe reade well in the bookes of the ancient doctors and in the Ecclesiasticall histories that it is come often to passe that because the deuotion of the people was already become colde and that they did very often celebrate the Supper there were but the ministers and the Deacons and the Auncientes of the Churche and those of the Clergie and certaine others which did communicate at the Supper But yet for all that such as would cōmunicate did cōmunicate alway together were they ministers byshops priestes deacons or others and there was no one at all which made his Supper aparte And in the meane whyle that true Bishops and true priestes beeing the true ministers of the Churches did neuer giue the people to vnderstande that it was sufficient that they alone did administer the Supper for them and for all the rest of the Churche neither did they make marchādizes of it as the Romaine priests do of their masses but on the contrary they did greatly blame and rebuke such as willingly did abstaine from the communiō and they declared vnto thē that they were rebels to God in so doing and how ingrate vnworthy they were of such a grace And amōg the rest S. Iohn Chrysostom did oftentimes cōplaine thereof There are also sūdrie decrees canons to the same effect against those which did not cōmunicate at all did not tarry to the end of the whole diuine seruice of the last benedictiō whereby the minister did cōclude end the same as we doe yet at this day following the maner of the ancient church But for so much as the seruice the diuine office is called in these canons either by the name of sacrifice or of oblation or of masse the Romaine doctors catholikes do take it for their priuate particular masses to the which they are cleane contrary For they speake fully of all the diuine seruice and do make expresse mētion of the supper and of the communion of the people and of all the whole church But they which applie it in this sort are so ignorāt or els so caried away by their owne opinions and affections that they do take for them selues those testimonies which are manifestly against them and do put into our handes a swoorde wherewith to beate them and to cut their throtes but it is sufficiēt for them to dazle the eyes of the ignorant which do delight to be deceiued with them by such fogges and smokes When then there is any question of the supper there must be there certaine order the minister must know at what time and in what place and to what persons in what sorte they ought to administer it And if there be not such number of persons disposed and prepared to receiue the same as is requisit they must then attend a better opportunitie For they may not receiue it for the rest nor any one in particular separated and deuided from the other And therfore the very Romaine church hath had neither particular and priuate masses and suppers without communion but onely from the time that the masse was conuerted in the same into a propiciatorie sacrifice as well for the dead as for the liuing For euen from that time it hath bene the worke and occupation of priests monkes and mamely from the time that they haue accustomed to set their masses at sale and to make common marchandizes of the sacrifices of the same For that traffike hath also bene the cause of the multiplication of the marchaunts which hath traded that marchandize From thence is come chiefly a great multitude of priests and of monkes wherewith the Church hath bene loden and filled And for so much as the masses haue bene multiplied according to the multitude of the Sayers and marchants of the same it was needefull that the communion which should be in the Supper should be cut off that it should be conuerted into that of the onely priest which saieth the masse and that for sundrie causes The first is for so much as the doctrine which should be set forth to the people and by the which they should be exhorted to the cōmunion and to prepare them selues to the same hath bene taken away and conuerted into mumbling singing The other is that albeit that this fault were not there at all men are alwayes of the deuotion colde enough in matters of true religion and are not very warme if it
Romaine masse the which albeit that it be not of the proper substance of the Supper yet for all that I thought good to set forth the same because that the auncient Church was not without these Collects namely when they did celebrate the supper of that which they did also leuy the bread the wine that they did distribute to the faithfull in the fame the which were there dedicated coÌ„secrated in such sort as I haue here tofore already declared to be there signes of the body of the bloud of the Lorde Chapter xxi A briefe gathering of the matters handled in this booke I Do omit very many other points forsomuch as I wold only bring forth such as were most principal most intolerable the which we may in no wise allowe without reiecting of Iesus Christ ouerthrowing wholy al the sacrament of the holy supper obseruation therem of the true auncieÌ„t Church No more haue I also determined to make many proofs the more to confirme that which I haue set forth against the points that which we do condemne aswel because that the arguments which I haue brought forth to the same purpose may suffice such as wil be satiffied with reason and will not fight against all manyfest trueth as for that also that I haue handled these matters very largely in diuers other bookes in the which men shal finde arguments testimonies sufficient to confirme more largely that which I haue here handled more briefely And forsomuch as the Romaine doctors and catholikes doe make their chiefe buckler of the sacrifice and of the order of Melchisedec for the defence of their masse and of the sacrifice of the same I haue made an other booke of purpose vpon that matter in the which I doe shewe by apparant testimonies arguments taken out of the holy scriptures howe that the foundation which they lay vpon that order of Melchisedec doeth more shake downe the building which they do build thereupon theÌ„ it doth sustaine it how contrary it is to the Sacrifices that they would build thereupon Wherefore I will nowe end this treatise Note wherein I haue first set foorth the principal reasons which mought leade the Romaine catholikes to maintaine their masse as they do maintaine it to the which I haue made answere And then I haue set forth the points which doe leade the catholikes of the reformed Church to reiect the same being such as it is at this present in the Romaine Church For as I haue already declared wee are not at all in controuersie concerning the institution and obseruation of the Sacrament of the Supper the which we doe all confesse but the different is whether the masse such as it is at this day in vse in the Romaine Church be this Sacrament of the holy Supper or no whether it be the true supper or else if they wil cal it the masse of the true auncieÌ„t Church or else an other bastard masse into the 〈…〉 the supper of the Lorde â—â—d the forme 〈◊〉 diuine seruice of the true auncient Châ—â—◠〈◊〉 bene conuerted and transformed 〈…〉 I haue reduced these principal 〈…〉 â—â—ereof we are in controuersie with 〈◊〉 â—â—â—â—raine catholikes and the which I haue hanâ—â—ed here before first into fiue of the which I haue also deuided some into diuers articles in sort that in the whole I make to the nomber of xii by that order that they are set downe in the table placed in the be ginning of this booke after the Aduertisement FINIS Isai 29. Mat. 15 Mark. 7 â—â—maunde â—â—ndry â—â—â—nes of 〈◊〉 supper Of goâ—◠〈◊〉 Instruâ—â—tion Similitude â—ee â—â—e 1. 〈◊〉 1. â—ee 5. pointâ— Deut. 4 1â— Apoc. 22. Jos 1. Eze. 10. 1. Cor. 11. â—or 12. â—oc 22. â—â—te well 〈◊〉 â—onclusioÌ„ â— Cor. 11. High masâ—â—s Iustiniaâ— new Const 123. In excelleÌ„t Instrucâ—â—on Note well â—his Matt. 28. Note wel â—his Mat. 26. Mark. 14. Luk. 22.1 Cor. 11. Note Iere. 23. â—ote well â—â—is The fauâ—â— of the pâ—â—ple Note well Demand Note the well Note well Note wel Example An othâ—â— Exod. 3. Aug. in Ioh. Hoâ—â— 13. â—â—ene 17 â—â—â—t 13. Note welâ— this â—ote â—egeneraâ—â—on Conuâ—â—â— this weâ—â— Note wâ—â— Way welâ— this Note thâ— â—say 29 â—â—g in â—oh Hom. 〈◊〉 â—eplie â—swere CoÌ„sider very welthreâ— poynts Consyder this ExcelleÌ„t instruction Example A good instruction Example Consydâ—â— this well CoÌ„municantes A good lesson â—ote August de ciuit dei lib. 21. c. 25. In 10. Tra. 26. c. 6. 3. things in a true sacrament Example Conclusion â—pinion of â—he Romanâ—istes ConclusioÌ„ Note this â—mande â—ote this Conâ—â—oâ— this â—at â—â—gs are â—â—mon â—â—per to â—se sacraâ—uts 〈◊〉 good inâ—uction â—ohâ— 18.11 Note this ansplanâ—tion â—n 15. â—â—gnificaâ—â—â—n of bapâ—â—â—me â—â—m 6. â—â—l 3. Note these propofitions â—acrameÌ„â— speches â—â—d their â—â—â—â—e vse Note 〈◊〉 â—â—te well â—â—s Signes â—â—gniftyng thing sigâ—ifted Note this Note thâ— argumeâ— An otheâ— argumenâ— other â—ument Note well his argument Miracâ—â— Workes naturall supernatâ—rall â—nfider â—s absurâ—â—e â—gument Note thiâ— great abâ—ditie â—ngnlar struction â—â—ample Note 〈◊〉 distinctâ— Instructâ— Or vain imaginatâ—ons or phantasies â—ote Note wel Acticleâ— our faiâ—â— cleane oâ—â— thrownâ— Note thâ— Conâ—â—â— well 〈◊〉 chapteâ—â— Take tâ—â— worde of God in hâ— true sense â—onsider â—ell this â—â—atter Exposition in matter of sacraments Note this Note thâ— matter Note this well â—e first â—our â—icer de â—at deo li. 3. Affirmation Note tâ—â— idolatrie Luk. 22. â— 1. Cor. 11. Consider this well Abuse of the Persians â—ote well Where the â—se of the â—crameÌ„t is Doctriâ— of the aâ— uersarie Note tâ— argume Rom. 14 〈◊〉 ordiâ—e of the â—de vioâ—ed and â—ane ouerâ—owne â—surditie Demande Consydeâ— this â—ote â—onsides â—is â—ur God â—s inuisible An iâ—â—iâ—ble world He must 〈◊〉 worshippâ—â— in spirit trueth Iohn 4. The very words of the Lord â—ranssubâ—antiation â—â—onght inâ—â— the church â—bout the â—â—ert 1060. Nicholas â—he second Gregorie â—e seueÌ„th Honorius the third 1226. Urban the fourth Note we this Romaine Apostles â— point Note this cunning Consideâ— well this point concerning sacrifice Demande Note this cunning Note this combat Note the â—stitution 〈◊〉 the Lord 〈◊〉 matter â—f great â—aight Iesus Christ the priest sacrificer sacrifice temple and altar Blouddy 〈◊〉 not bloudâ— Note this Demande â—om 5 â—undry saâ—â—fices Rom. 12. Psal. 50. Hebru 13. Auncient celebration of the supper Not sacrifices propiciatories The whole life of christ was a perpetual sacrifice Iohn 19. Actes 4. things in singular recoÌ„mendacioÌ„ The first deceite Sacrificâ— not blouâ— An argument of great waight Confider his well 〈◊〉 coÌ„maundement Luke 22. 1. Cor. 11. One Lord gaue him selfe for vs vpon the crosse Note thâ— Ebrew nâ—ner of speach The latin translator â—â—te Consider this 2. Deceâ— â—ante of â—â—fts men Replcâ— â—weâ—◠〈◊〉 â—ry 53 â—hu 1 â—et 2 â—or 5 â—hu 19. â—â—od 12.13 A doublâ— regarde the passeo Our delâ—uerauce Sacrificâ— with saâ—â—ment â—or 5. â—â—â—â—deâ—â—his â—ge Note thâ— Exod. 12. Mat. 26. Mar. 14. Luk. 22. 1. Cor. 11. The wordâ— of Moiseâ— words â—ar lord â—fferent Luk. 22. 1. Cor. 11. Falsaries of the testament â—om 6 â—eb 9. The vertue if this sarifice Propiciatorie sacrifice by whâ—â— Intent of Christ â—â—se â—ote well â—â—s 〈◊〉 most sinâ—â—lar note â—bedience â—etter then â—â—crifice Who is a â—ufficient â—ostie to God. Consydâ— well thiâ— Way well this coÌ„clusioÌ„ througâ—out â—â—hu 14. â—traunge â—â—nsequenâ—â—s â—he vertue â—f these coÌ„â—â—quences Vertue â—â—finite This sacrâ—fice may not be reiâ—terated Sacrifice coÌ„memoratiue â—niuty â—â—one by the â—omaine â—â—iests â—illain â—â—affique â—emande Stella cleâ—â—corum Matt. 21. Mar. 11. Luk. 19. Iohn 2. Eze. 1â— A notable argument â—o sell one thing for an other Now the supper inâ—â— be the supper â—emande 1. Cor. 11. Note these two thingâ— â—oce wel â—onc â—onst â—es 13. Consider â—ell this Replie Demaund An other demaund Demaund Vicars ExcoÌ„munication Note thiâ— instructiâ—â— Excommunication Consider well this The excoâ—municateâ— of the auncient Church â—otable â—â—lts 1. Cor. 1â— Note thâ— abuse of 〈◊〉 Supper Example â—acrameÌ„t 〈◊〉 vnion Cor. 10. Iohn 11. Note this â—â—struction â—blessed â—nion Note thiâ— diuision â—ote this â—fference Note thâ— inequalitâ— â—e gods the â—estes â—hat gods 〈◊〉 offered 〈◊〉 sacrifice Mat. 26. Mar. 14. Luke 22. Actes 2.1 Cor. 10.11 Esai 58. â—ote Horrible deceite Note this Note thâ— instructiâ—â— Note the names â—ote this â—â—â—truction Note these â—archaunâ—ises Note 〈◊〉 these caâ—ses foloâ—ing â—â—nclusioÌ„ â—emande A worthy sentence â—â—n 10. â—onsyder â—â—ll this â—om 10. â—hat faith 〈◊〉 â—xample â—â—a 2. â—om 2. Note wel this chapter Aug. in Ioaâ— Ho. 80. coÌ„tra Faust li. 16. de doctr Chri. li. 11. â—â—â—uctioÌ„ meane â—he sacraâ—â—nts â—ote this â—imparisoÌ„ 〈◊〉 good inâ—â—ruction God distâ—â—buteth hâ— graces as pleaseth him Example â—â—ample â—onsider â—â—ll this â—tructioÌ„ Note Ephe. 5. Rom. 6. 1. Cor. 10 Note weâ— this instruction Iohn 6. An horriâ—le sacriâ—edge 〈◊〉 true sayâ—ng Note this De Condist 2. C. qum â—omne Oriestes Iubaistes Note Duran 〈◊〉 lib. 4. Ruâ—â— de fract 〈◊〉 Bonau iâ— Sed dist 〈◊〉 Hilper iâ— Ele. de Eâ—cha Note theâ— faultes â—â—â—ment â—â—te â—â—tâ— 14 â—â—b 11. 〈◊〉 other â—â—ofe â—om 10. â—ote â—onsyber â—â—ll this Esai 2â— Mat. 1â— Mat. 7. Note 〈◊〉 coucluâ—â—â—â—â— Noâ—â— â—â—aund â—â—â—at â—â—quence â—â—â—der 〈◊〉 â—â—â—e Note this Demanâ—â— â—â—hee â—â—und â—â—swer â—ote Hebrâ— 1. Coâ— Epheâ— 1. IoÌ„hâ— Apo. 〈◊〉 Iohnâ— Acteâ— 1. Tâ—â— 1. Peâ—â—â— Hortâ— treasâ—â— gainâ—â— sus 〈◊〉 â—â—ndacioÌ„ maine infallicensure â—ote very â—ell this 2 poiâ—◠〈◊〉 3.8 â—â—n 2. 〈◊〉 9.10 â—â—hn 2. â—istinctioÌ„ aduoâ—tes â—emaund Coâ—â— demeâ—â— promiâ— 2. Coâ—â— Conâ—â— â—mes â—â—tes 2.4 Cor. 16. Cor. 8 9. â—al 1.8 6. Tim. 3. â—ote this â—der Thes 3. Tim. 5. Note here that th autor speaketh of these offices as they are in the corruption of the Romaine Church not of those that in good reformed Churches are diligent preaching Arch deacons Deacons c. for such be not vaine titles but necessary offices Actes 6.1 Tim. 3. Dery gresacriledgâ— Consider his wel Sacriâ—â—â— of Melâ—â—â—sedec ⧠Imprinted at London by Christopher Barker Printer to the Queenes Maiestie 1579.
the Apostles chiefly by the Romaine Popes wherein they doe greatly honour the sonne of god For if it be so he did but rough hewe the worke whereof he left the matter confused and euill polished as a first purtraiture rude and not polished leauing the thing to be better polished adorned and brought to perfection by those which should come after him the which worke was not made perfect by one or twoo workmen only but by a great number as they them selues do witnesse For they are not so shamelesse that they dare affirme that it was made or perfected neither by one workman onely but by many nor at one instant nor at one onely time but in sundry ages Chapter iiii Of the principall authours of the Masse alleadged by the Romaine doctors and of the diuersitie of Masses as well Greekes as Latins and of those Masses which were celebrated by the Apostles THose which dare not make Iesus Christ the authour do attribute the fashion of it some to Saint Iames others to Basile the great and some other to Gregorie the first And in deede they doe set forth diuerse formes of Masses the one sorte Greeke the other Latin masses which are greatly different amoÌ„g theÌ„ selues As touching the Greeke Masses they do againe set forth diuerse formes the one of Basile the other of Chrysostome And as touching that of Chrysostome they do not set forth onely one forme but two at the least And as touching the Latin masse the principall honour whereof they giue to Gregory the first how many craftes men haue there bene which haue laid their handes vnto it euer adding something the one to the others inuentions according as their owne doctours the historians of the Romaine Church do witnesse And after the time of Gregory the first how many pieces haue bene added vnto it and how long a time was it before it was such an one as it is at this present How theÌ„ is Iesus Christ the author or Saint Iames or any other of the Apostles And how did the Apostles sing and celebrate the masse the one in one countrey and the others in others as many of the Romaine doctors doe boldely and assuredly affirme without any shame at all cleane contrary to the euideÌ„t testimonies as wel of the holy scriptures as of their owne doctors historians which giue testimonie of all the peeces that euery one of the said craftes men which haue wrought in the same worke haue added thereunto Whether their testimonies be true or no I will not now enter into disputation of it It suffiseth that those which do vpholde the Masse do vouch them and that by their own testimony the which they doe receiue they are conuinced that there was no such masse as there is at this day in the Romaine Churche not onely in the Apostles time neither also in a long time after their daies How then commeth it to passe that the Apostles could sing and celebrate the masse before that it was made or borne If they take the masse for the supper I will willingly graunt that all the Apostles and their true successors haue often celebrated the same But it was in the same maner that Iesus Christ did institute and administer it not in the same maner that it hath bene since disguised and conuerted into masse and such as nowe it is celebrated in the Romaine Churche wherefore it is a great filthines or too great a malice so to disguise things to make the poore ignoraunt people to beleeue that the masse is of the institution of Iesus Christ and of his Apostles and that they them selues haâ—e celebrated the same and that euen from their time it hath alwayes bene obserued in the Church such as it is at this daie in the Romaine For it is an ouer filthy and shameles lye Chapter v. Of the names of the Supper and of the Masse and whether the differeÌ„ce that is at this day because of the same betweene the reformed Church and the Romaine is onely for the names and titles or els for the matter and substance and whether the Masse be in substance the Supper of the Lord. IT must then be that the Romaine doctors confesse that the Masse which they do now call the Masse is farre different from that which they affirme to haue bene said and celebrated by the Apostles and their true successours And if they do replie that it is the same in substance and that there is no difference but in respect of the ceremonies and ornamentes wherewith it hath bene adorned and enriched since that time by the successours of the Apostles we must yet see whether it be so or no. Behold then one point which standeth yet in question whereupon it must be considered whether the Masse such as it is at this day be in substaÌ„ce the holy supper of Iesus Christ or no such as he him self did institute administer his Apostles and his true Church did receiue from him and did celebrate according to his ordinance and coÌ„maundement For our chiefe controuersie is not for the wordes or for the names but for the thing it selfe the very substance thereof for the which we are at controuersie Wherefore when we shal agree vpon the substance we shall then easely agree vpon the accidentes names so farre forth as the thing which they do signifie be conteined in the holy scriptures and in the Lords ordinaÌ„ce as we do it in the name of the trinitie and of Sacrament and such like For albeit that the very same wordes are not founde either in the olde testament or in the newe yet for all that we doe receiue them for so much as the things signified by them are therein conteined Wherefore it would be vncomely and of small edification to debate vpon names and wordes when men are agreed vpon the things that they would signifie by these same It resteth now that we vnderstand the one the other and that we do agree vpon the sense according to the which we shall take the wordes which we shall vse As touching the Sacrament whereof we do nowe speake it is called by Saint Paul sometime the table an other time the supper of the Lord and also the Communion and communication of the body and of the blood of the lord Seeing then that the holy Ghost hath giueÌ„ vnto it such names titles by this holy Apostle it is then the surest and the best to vse the same This notwithstanding if the Romaine Catholiques will call it both Masse and Sacrament of the Altar we will not greatly striue for it prouided that we do agree in the principal point of our different Chapter vi Of the chiefe different that is betweene the reformed Church and the Romaine touching the Supper and the Masse and of the meane to agree it IF then they be able to shewe that their Masse is in substance the very supper of the Lorde and their sacrament of the Altar his
will they â—oue this first sacrifice which they terme not blouddy vpon the which we are in controuersie with them and of the which they say that they â—e sacrificers and successors of Iesus Christ in 〈◊〉 behalfe For we doe not disagree with theÌ„â—t all as touching the second And concerning â—â—e first wee will not make any difficultie to â—â—aunt them that the auncient doctors of the â—hurch and the auncient Church which foloâ—ed their doctrine haue indeede called the saâ—â—â—â—eÌ„t of the supper sacrifice in that sense that the holy Scripture calleth the same name the woorke of the preaching of the Gospel by the which the true ministers thereof bring men vnto God as though they did offer men vnto him and as it doth call also the mortification of the Christians whereby they offer them selues vnto God for liuing and reasonable sacrifices and in like sort the praiers thanks giuing the almes because that al these things were done auncieÌ„tly in the supper For it was not celebrated without the preaching of the word of God nor without praiers and thankes giuing from whence it hath had the name of Eucharistie among the Greekes nor without almes and gathering and such other like good workes the which God accepteth for sacrifices But these are not at al propiciatory sacrifices for the remission of sinnes the redemption of soules but are sacrifices of praise and thankes giuing For the Christian Church doth not acknowledge any other sacâ—â—â—fice propiciatorie but onely that which Iesuâ— Christ him selfe did offer in his owne person â–ª not wheÌ„ he did iustitute and administer the supper but wheÌ„ he suffered for vs and namely inhâ—â— he died for our sinnes For al his life was a peâ—â—petuall sacrifice but wee take him chiefly in hiâ— death because that it was therein ended as 〈◊〉 him selfe did witnesse vpon the crosse Then whâ— the auncients did call the sacrament of the suâ—per a sacrifice not bloudy they toke it in the seÌ„se that I haue already declared that the Supper was a sacrifice of praise thankes giuing they haue also called it so because that they haue ofteÌ„ times taken the name of sacrifice for that which we do call diuine seruice praier forsomuch as al the parts therof al the things therein required are comprised in the celebration of the Supper in that same maner as it was instituted by Iesus Christ and celebrated by the Apostles and by the true auncient Church For according to the testimony of Saint Luke the first Christian Church had foure thinges in singular recoÌ„meÌ„dation in their assemblies The first was the praiers and then the doctrine of the Apostles and the thied breaking of bread and the fourth the communion by the which two latter wee must vnderstand the administration and distriâ—â—tioÌ„ of the Supper and the gatherings for the â—oore the distributioÌ„s which were made vnto â—hem When then the auncients do call the supâ—er sacrifice and that they doe make mencion of sacrifice not bloudy they vse it in that sense that haue already declared as it appeareth plainâ—â— by their owne testimony Wherefore we wil â—â—t make any great difficulty to graunt that the â—upper was a sacrifice in that sense to wit a â—acrifice of praise and thankes giuing 〈◊〉 not a Sacrifice propiciatorie for the remission of sinnes the redemption of soules in such sorte as the Romaine catholiques do affirme their masse to be into the which they haue conuerted the supper of the Lorde Chapter xii Of the trumperies of the doctors of the Romayne Church concerning the name of sacrifice and the vse thereof and chiefly of the confusion which they put betwene the sacrifice propiciatorie and Eucharistique and betweene sacrament and sacrifice and of the differeÌ„ce that must be put betwene the one and the other WHereupon it is needful that euery man he warned of 2. trumperies by the which the Romayne doctors do deceyue the ignorant aâ—using the name of sacrifice and of the authoritie and testimonie of the auncient doctors of the Church in this matter The first is in the confusion that they make betwene the sacrifices The other in that they take the name of sacrifice in the writings of the auncient doctors for the masse such as it is in the Romayne Church For first they do take for sacrifice propitiatorie that which the auncient Doctors did take for sacrifice 〈◊〉 praise and thanks giuing and for a commemâ—â—ration of the death of Iesus Christe the whiâ—â— for the same cause men may call Eucharistique euen as some men do call it to giue men the better to vnderstand this difference as men doe cal the Supper Eucharistie for the same cause For the which cause they haue called the Supper sacrifice not blouddy to giue to vnderstande that they did not meane to offer Iesus Christ to God in sacrifice in the same for the remission of sinnes and the redemption of soules for somuch as the same cannot be done but by the very and onely sonne of God Iesus Christe nor without the shedding of his bloud but onely for a coÌ„memoration of the propiciatory sacrifice that which Iesus Christ him selfe did offer of his owne body bloud to yeeld him praise and thankes For they did knowe very wel what difference there is betwene sacrament and sacrifice and that the supper was not instituted by the Lorde for a sacrifice but for a Sacrament For in a sacrifice which is offered for the remission of sinnes and the redemption of soules it behoueth that the man offer vnto God the thing which he sacrificeth vnto him and that it be sufficient to appease â—is wrath or otherwise the sacrifice is not perâ—ect neither may it satisfie god And therefore it was that al those of the Leuits which were â—rdayned in the lawe to represent that of Iesus Christ did cease to giue place to him only But â—e sacraments are ordayned not at all to offer any thing to god for the remission of sinnes but on the contrary to receiue of him the spiritual and heauenly good things which he offreth communicateth vnto vs by the same And therefore Iesus Christ did not offer vnto God eyther the bread or the wine of the Supper or yet his body and his bloud in the same but did offer and communicate them both to wit the signes and the things signified by them to his disciples distributing bodily vnto them that which was bodyly and earthly sptritually that which was spiritual and heauenly And therefore he said Take ye and eate ye and drinke ye the which woordes he did not addresse vnto â–ª God nor consequently the bread and the wine which he commanded to eate and to drinke neither his body nor his bloud signified by the same but to his disciples and consequently to al those vnto whom the supper is administred according to his ordinance And therefore when Iesus Christ sayd
ful and perfect and by consequent that hee is not the true anoynted of the Lorde and that all that which is wrytten of his office of Sacrificer and of his sacrifice in all the Epistle to the Hebrewes and in all the rest of the Scriptures is false From whence it should also followe either that the Scriptures which wee doe call holy should not bee reuealed by the Spirit of God or els that the Spirite of God should not bee the Spirit of trueth as it is but the spirit of errour and of lyes and by consequent God shoulde not bee God but shoulde bee in steade of the Deuill which is a lyer and the father of lyes Behold the straūge consequēces on the which men may not thinke without great horrour which the masse draweth after it for it can not bee such an one as it is set foorth vnto vs in the Romayne Churche but that all these consequences must needes followe Nowe they can bee none other then great blasphemies against Iesus Christe and his sacrifice and all his benefites from whence it followeth necessarily that the masse may no more bee the propiciatorie sacrifice of the body and of the blood of Iesus Christe then it may be that Iesus Chiste shoulde not bee the true anoynted of the Lorde Note And if it were so that his sacrifice might bee reiterated yet for all that the same coulde not bee offered by any other then by him selfe onely But seeing that it is eternall and of vertue infinite it is no more needefull that it bee reiterated not onely by any other then by hym but also by him selfe Seeing then that not onely the Masse but also the very Supper may not bee the propiciatorie sacrifice of the body and of the blood of Iesus Christe it followeth then in deede that it can not bee the very selfe Sacrifice which was offered by Iesus Christe vpon the crosse From whence I dos agayne conclude that if it bee a Sacrifice it can not bee other then a Sacrifice commemoratiue of the Sacrifice offered by Iesus Christe And if it be but a Sacrifice commemoratiue of hym it is not then a Propiciatorie Sacrifice but Eucharistique to wytte of prayse and thankes Note But yet before that it maye bee such a Sacrifice it must fyrst bee that it bee the true Supper of the Lorde which thing it is not all neyther maye bee beeyng such as it is at this present but is cleane contrary as men may iudge as well by that which I haue already heretofore spoken as by that which I will yet speake hereafter by that meane it shal be no pleasant sacrifice to God either in one sorte or in an other Chapter xvii Of the marchandise of Masses and of the sacrifices of the same and of the abuses that therein are ANd by the same men may iudge what iniurie the Romaine priestes doe to the Catholiques of the Romaine Church in selling to thē their masses for sacrifices not only commemoratiues and Eucharistiques but also propiciatories being notwithstanding either the one or the other And thereby men may knowe what marchantes they are what is their marchandises in that behalfe And albeit that it were so that they were sacrifices in both those sortes yet the markets and faires which they make of thē should be a very villaine traffique For do they not sell them for prices agreed vpon as they do all their other sacramentes and ceremonies euē against their owne councels and canons and their owne very decrees And do they not call the marchandizes of holy things Simonie O how many priestes haue they which haue neither cure nor benefice nor charge of soule which were made priestes onely to saye masses and which doe liue of the marchandizes which they daily make thereof And howe many bee there among them which doe liue from the day to his dayes labour as the prouerbe is which haue their teeth very sharpe that day that they finde no marchāts to buye their marchandizes If I should speake of these marchauntes that which one of their bookes called Stella clericorum doth they would thinke them selues marueilously outraged by me And therefore I will cause it to be spoken vnto them by the doctour which was the authour of that booke And to the ende that they doe not thinke that I doe alleadge him falsely I will cause him first to speake in his owne proper language and then I will expounde both the woordes and the sense Behold now his wordes The priest which doth celebrate masse for money seemeth to say with Iudas What wil you giue me and I will deliuer him vnto you Therefore it is wrong to sell his lord Thinke thou that the first seruant which saide did hang him selfe Iudas did cast downe the money in the Temple The priestes which do bestowe the money that they haue of them for whom they do sing at the stewes and vpon their belly are worse Iudas solde Christ once repented him thereof And thou perchance hast solde him oftentimes and doest not repent therof Take heede lest despairing thou do hang thy selfe The wordes in Latin are these Sacerdos qui pro nummis celebrat videtur dicere cum Iuda Quid vultis mihi dare ego vobis eum tradam Ergo nefas est vendere Dominum suum Cogita quod primus seruus venditor seipsum suspendit Iudas enim nummos misit in Templum Peiores sunt sacerdotes qui denarios pro quibus cantant mittunt in lupanar in ventrem suum Iudas semel Christum vendidit de hoc penituit Et tu forte multoties vēdidisti non penites Caue ne desperans te ipsum suspendas Behold how this good doctour speaketh And if the litle marchantes which are in great trauaile to gaine their poore liuing by these marchandizes may not be excused in this point howe much more are the great and fatte marchants which sell them in grosse and make greater and more riche traffique of them Seeing then that it is so they may not finde the matter straunge if Iesus Christe doe agayne take the whippe in hande to driue such marchauntes out of his Temple and out of his Churche and that hee ouerthrowe their seates and their tables by the preaching of his Gospell For if comparison should be made betweene them and those which Iesus Christe did driue out of the Temple of Ierusalem the difference woulde bee founde so great that those which Iesus Christe him selfe in his owne person did driue foorth shoulde be iustified by those here as Samaria did iustifie Sodome and Ierusalem Samaria according to the testimonie of Ezechiel For the marchauntes which were by Iesus Christe driuen out of the Temple of Ierusalem had sufficient aucthoritie by the lawe of God for that which they did Note For they did not at all sell any false marchaundizes nor diuine and holy things but onely those