lawes in al comeÌ„ wealthes wel ordered yea with the hethen men haue furnyshed and adourned matrymonie with moste hyghe honours But nowe men shal lose theyr lyues yea and that prestes agaynst the mynde of the canon lawes for none other cause but for maryage Paule calleth it the doctrine of deuylles which prohibiteth matrimony This thynge to be true may be easely perceyued nowe when the prohibition of mariage is defended with such punyshmentes But nowe as no mans lawe can take away the commaundement of god so no vowe can take away the commaundement of god Therfore CypriaÌ„ also perswadeth that women be maried which kepe not theyr chastytie promysed these be hys wordes in the fyrst boke the .11 epistle yf ether they wyl nat or elles they can not perseuer and abyde styl it is better that they be maried then that they fal into the fyer with theyr deyntiâ—s at the leste waye that they gyue none occasyon of euyll to theyr brethern and sustern And the canon lawes them selues do vse a certayn equitie shewe fauour towarde them whiche before they be of sufficieÌ„t age haue vowed as comenly it hath ben accustomed to be done ontyl thê day ¶ Of the Masse OUr churches be falsely accused that they vtterly destroy and take away the Masse for the Masse is retayned and holde styll with vs and is celebrate with hygh reuerence Also the vsuall and customable ceremonies all moste all are obserued and kepte sauynge that amonge the laten songes be mixed here there Germane soÌ„gê which be added to teach the people For ceremonies serue to teach the vnexpert rude people and that the intreatinge or handlinge of the worde of god may stirre vppe some men to the true feare faythe and prayer And nat allonly Paule commaundeth to vse in the Churche a tonge which the people do perceyue and vnderstonde but also it is so constitute and ordeyned by mans lawe The people be accustomed to vse the sacrament together yf any be apte therto and that also dothe augment and encrease the reuerence and the religion of publik ceremonies for none be admitted and allowed to receyue the sacrament but such as be examined before They be also monyshed warned of the dignitie and vse of the sacrament howe greate comforte it bringeth to feareful and tremblinge consciences to theÌ„â—ent that they may lerne to beleue and gyue credence to god and to loke for aâ— thynges that good is of god and to aske all thinge that good is of god This honour deliteth god such vse of the sacrament dothe noryshe loue and reuerence towardes god therfore it appereth not that the Masses be done more religiously with our aduersaries theÌ„ with vs. It is vndoubtedly euideÌ„tly knoweÌ„ also that this hath bene a comeÌ„ a very greuous complaynte of all good men a longe season that the Masses haue bene shamefully abused and applied to lucre and euery maÌ„ seeth howe wyde this abuse dothe appere in all temples and of what maner of men Masses be soâ—ge and sayde allonly for rewarde or stipende hoâ—e many agaynste the inhibiâ—ion of the Canons do celebrate But Paule greuously thretneth them whiche entreate and receyue the sacâ—ameÌ„t vnworthily wheÌ„ he sayeth who eaâ—eth thys breade or drynketh the cuppe of the lorde vâ—worâ—hely shal be gilty of the body and bloude oâ—â—he lorde Therâ—ore when prestes were monished with vs of that syn priuaâ—e Masses ceased with vs because almoste no priuate Masses were done but for lucre and aduauntage And the byshoppes dyd knowe of these abuses well ynoughe whiche yf they had corrected them in tyme there shuld haue bene nowe lesse dissentioÌ„ then there is Before by reason of theyr dissimulaâ—ion nothinge willynge to here and se what was amysse they suffered many vices to creape inâ—o the churche Nowe they begyn ouer late to complayne of the calamities and miseries of the churche where as in dede all thys busynes and ruffelinge toke occasion of none other thiÌ„g then of those abuses whiche were so manifeste that they coulde be suffred no lenger There be nowe great dissentions rysen as touchinge the Masse and the sacramente And paraduenture the worlde is punished for so longe prophaning and abusinge of Masses which these byshopes haue suffred so many hundred yeres in the churches and yet bothe myght also ought to haue ameÌ„ded them for it is writen in the boke of the tenne commaundementes of god called the Decalogie that he that abuseth the name of God shall not be vnpunished But syth the world beganne nothyng that euer god ordayned hathe bene so abused and turned to fylthy lucre as it appereth that the Masse hath ben There was added and putte to an opinion which encreased priuate Masses aboue measure that is to saye that Christe with hys passyon dyd satisfye and make amendes for origynall synne and dyd institute and ordeyne the Masse that in it shulde be made an oblation for quotidian and daylye synnes bothe mortall and veniall Of thys dyd sprynge forth a comen opinion that the Masse is a worke that taketh awaye the synnes of the quycke and of the deade by vertue of the worke wrought Then they beganne to dispute whether one Masse sayde for many were as moche worthe as yf for euery maÌ„ were sayde a seueral Masse Thys dysputation brought forthe and caused thys infinite multitude of Masses Of these opinions our prechers lerned men gaue warninge that they dyd varie and dissente from holy scripture did hurt diminyshe the glorie of the passion of Christ for the passon of Christ was an oblation and a satisfactyon not onely for the synne of byrthe called origynall syn but also for all other synnes as it is wryten to the Ebrues we are sanctifyed by the oblatyon of Iesu Christ ones for euer Also he made perfect the sanctifyed without oblation for euer Also the scrypture teacheth vs to be iustifyed before god by faythe in Christe when we beleue that our synnes be forgyuen vs for Christe Nowe if the Masse dothe take awaye the synnes of the quicke and of the deade euen of the owne proper vertue then iustifycation dothe chaunce come of the worke of Masses not of fayth Whiche thynge scripture doth not suffer but Christ commaundeth to do it in rememberaunce of hym Wherfore the Masse was institute to thentente that fayth in them that vse the sacrameÌ„t shulde remember what benefytes it taketh by Christe and so shulde rayse vp and comforte the trembling and fearful consciences For to remembre Christe is to remember the benefytes of Christ and to fele perceyue and thynke that truly and in very dede they be exhibited and gyueÌ„ vnto vs Nether is it ynough to remember the historie for thys maye also Iewes and wycked men remember Wherfore the Masse is to be done for this entent that the sacrament may be reached forthe and ministred vnto those that haue nede of comforte as Ambrose sayth Quia semper pecco semper
fauour and that theyr synnes be forgyuen for Christes sake who with his dethe hath satisfyed for our synnes Thys faythe god reputeâ—h and taketh in stede of ryghtwysnes before hym As Paule teacheth in the thyrde fourth chapiters to the Romans To the obteynynge of this fayth was ordeyned the ministerie of teachynge the gospell and gyuinge the sacramentes For by the worde by the sacramentes as by instrumentes is gyuen the holy gost who worketh fayth wher and whan it pleaseth god in them whiche heare the gospel that is to wyt that god nat for our own merites but for Christe iustifyeth those whiche beleue that they be receiued into fauour grace for Christes sake They dampne the Anabaptistes other which thynke that the holy gost cuÌ„meth to men without any eâ—terne or outwarde worke by there owne preparations and workes Also they teach that this faythe ought to briÌ„ge forth good frutes that men ought to do good warkes coÌ„maunded by god because of goddes wyll and pleasure but nat that we shulde truste that by tho workes we deserue to be iustifyed in the syght of god For the forgyuenes of synnes and iustification is purchased by fayth as testifyeth also Christ which sayth WheÌ„ ye haue done al these thinges yet say we be vnprofytaâ—le seruauntes The same thynge the olde wryters of the churche do teache For. S Ambrose sayth Hoc constitutum est a deo vt qui credit in Christum saluus sit sine opere â–ª so la fide gratis accipiens remissionem peccatorum That is to saye That is ordeyned and instituted of god that who beleueth in christ is saued without worke only by fayth freely receyuynge forgyuenes of synnes Also they teache that one holy Church shall continually remayne The churche is a congregation of holy persons in whiche congregation or company the Gospell is ryghtly taught and the sacramentes ryghtly ministred Aâ—d to the true vnitye of the churche it is ynoughe to consent of the doctryne of the gospell and ministration of the sacramentes Neyther is it requisite that in euery place be lyke humane traditions rytes or ceremonies ordeyned and instituted by men As Paule sayth one faythe one baptyme one God and father of all cÌ„ All thoughe the church properly be a congregation of holy parsons and of true beleuers yet neuertheles sythe in this lyfe many hypocrites and euyll parsones be myxt amonge the good it is lawefull to vse the sacramentes whiche be ministred by euel men accordynge to the sainge of Christe The scribes and phariseis syt in the chayre of Moyses cÌ„ And the Sacramentes and word because of thordinaunce and coÌ„maundement of Christ be effectual not withstandynge they be ministred by euyll parsons They dampne the Donatistes and suche lyke whiche denyed it to be lawfull for vs to vse the ministerie of euyl men in the church and which thought that the minysterie of euyll men was vnprofytable and of none effecte Of baptyme they teache that it is necessarye to saluation and that by baptyme is offered the grace of god that chyldren are to be baptized whiche by baptyme beynge offered to god be receyued into the fauour and grace of god They daÌ„pne the Anabaptystes which disalowe the baptyme of Chyldren and saye that chyldren be saued without baptysme Of the souper of the lorde they teach that the bodie and blode of Christe be verely present and he distributed to the eaters iÌ„ the souper or mauÌ„dy of the lorde and dysproue them that teache other wyse Of confession they teache that priuate absolution in churches ought to be retayned kepte althoughe in confessyon the rehersall of all the sines be not necessarie For it is vnpossyble according to the psalmist Delicta quis intelligit who vnderstandeth his synnes Of penaunce they teache that they which after baptysme be fallen agayne into synne maye be forgyuen of theyr synnes what tyme so euer they turne and repente And that the churche to suche which returne to repentaunce ought to gyue the benefyte of absolution And penaunce standeth properly in these two partes that is to say in contrition whiche is a feare dryuen in to the conscience after that synne is espied And in faythe whiche is conceyued by the gospell or absolution and whiche beleueth that for Christes sake the sinnes be forgeuen and comforteth the conscience and delyueteth it from terrours feares After that muste folowe good workes whiche be the frutes of penaunce They dampne the Anabaptistes whiche denye that they which be ones iustifyed may lose the holy ghost Also those whiche contende that to some men so greate perfection do chaunce iÌ„ this lyfe that they can nat synne They daÌ„pne also the Nouarâ—ans whiche wolde nat assoyle those that were fallen after baptyme came agayne to repentaunce They reiecte and disalowe also those which teache nat that remission of sinnes is gyuen by faythe but that it cummeth by our owne loue and workes They be also disallowed and reiected whiche teache that the Canonical satisfactions be necessarie to redeme euerlastynge paynes or paynes of purgatorie Of the vse of the sacramentes they teache that the sacramentes be ordeyned and instituted nat only that they shulde be cognysauncies badges or markes by whiche Christyan men are discerned and knowen frome other people But rather that they shulde be sygnes and testymonyes of the wyll of god towarde vs to styrre vppe and to conferme faythe in vs which vse them so propowned Wherfore we muste so vse the sacramentes that faythe be added and putte vnto them to th entent we maye beleue the promyses whiche be exhibyted and shewed by the sacramentes They dampne therfore those whiche teache that sacramentes euen by theyr owne proper vertue do iustifye which teache not that fayth is requyred in the vsynge of the sacramentes which fayth may beleue that sinnes be forgiuen Of the Ecclesiasticall order they teache that no man ought openly to teache in the churche or congregatyon or mynistre the sacramentes onles he be duely and lawefully there vnto called and appoynted Of the rytes of the churche they teache that such rytes ought to be kept which may be kept without syn and whiche be ê“fytable to a tranquillitie and good order in the churche as certayne holy dayes feastfull dayes and lyke yet neuertheles of such rytes and ceremonies men be admonyshed leste theyr consciencies be combred as thoughe such ceremonies be necessarie to saluation They be also admonyshed that mans traditions ordeyned to pacifye god to deserue grace and to satisfye for synnes be contrarie to the gospel and doctrine of fayth Wherfore vowes and traditions of meates so forthe ordeyned to purchase grace and to satisfye for synnes be vnprofytable and agaynst the gospell Of politik or ciuile thynges they teache that lawful ordinauncies for a publyke weale be the good workes of god and that it is lawfull for
that god is angrie with syn and soroweth that it hathe synned and done amysse And this contrition is done when by the worde of god synnes be rebuked For this is the suÌ„me effecte of preachyng the gospel to rebuke sinnes and to offre remission of siÌ„nes iustice for Christê sake and also to offre the holy ghost and eternall lyfe and that we beyng regenerate and boâ—ne a newe shulde worke wele and do good dedes Thus Christe comprehendeth the suÌ„me of the gospel wheÌ„ he sayeth To be preached in my name repentaunce and remission of synnes amonge all nacions And of these terrours and dreades speaketh the scripture as in the psalme Because my synnes wyckednes haue gone ouer my heed lyke a greate heuy burden they haue lyen heuy vpon me c. I haue ben afflicted and humbled very soore I dyd rose for sorowe syghyng of my herte And in an other psalme he sayth Lorde haue mercy on me for I am weyke Heale me lord for my bones be troubled my soule is troubled very sore And thou o lord how longe And Esaye saythe In the halfe of my dayes I sayd I shall go to the gates of helle I hoped vntyl mornyng Euen lyke a lyon so hath he broused and broken al my bones In these terrours the conscience felethe the wrathe of god agaynste synne whiche is vnknowen to careles and recheles persones whiche walke after a fleshely fashyon This conscience seethe the fylthynes of synne and is earnestlye sory that it hath done amysse It also fleethe in the meane season the horrible wrath of god because mannes nature is not able to susteine it onles it be streÌ„gthed and borne vp with the worde of god So sayth Paule By the lawe I am deade to the lawe For the lawe onely accuseth and maketh afrayde coÌ„scieÌ„ces In these terrours our aduersaries do speake nothyng at all of faythe Thus onely they propowne and sex forth the worde whiche rebuketh synnes The whiche worde whan it is taughte onely is the doctrine of the lawe and not of the gospell with these sorowes and terrours they say that men do merite grace if it be so that they loue god But howe shall men loue god in the true feares terrours whan they feele the horrible wrathe of god whiche can not be expressed with the wordê of man What other thynge do they but teache desperation whiche in these troublous terrours do onelye shewe the lawe ¶ We therfore do adde that other parte of penaunce whiche is faythe in Christ to th ende that in these terrours the gospell of Christe myght be sette forthe to consciences in whiche is freelye promysed remission of synnes for Christes sake They oughte therfore to beleue that for Christes sake theyr synnes be freelye for gyuen them This faythe lyfâ—ethe vppe conforteth strengtheth and quickeneth contrite persones accordynge to that texte Iustificati igitur ex fide pacem habemus erga deum That is to saye we beinge iustified by faythe haue peace This fayth obteyneth remission of synnes it iustifieth in the syghte of god as the same place testifieth whan it sayth we beinge iustified by fayth c. This faythe sheweth the diuersitie betwyxte the contrition of Iudas â–ª and the contrition of Peter betwyxt the contrition of Saul and the contrition of Dauid The contrition of Iudas or Saule dothe not therfore auayle because faythe is not added vnto it whiche receyueth forgyuenes of synnes freely gyuen for Christes sake Contrarily the coÌ„trition of Dauid or of Peter doth therfore auayle because fayth is added whiche receyueth remission freely gyuen for Christ is sake Neyther is theyr any loue before that we be made at one by faythe For the lawe is not fulfylled without Christe accordyng to this By Christe we haue passage to god And this fayth groweth and encreaseth by lytle and lytle wrastleth throughout the hole lyfe with synne to th ende it maye ouercome synne and deathe But loue folowethe fayth as we haue sayd before And thus may filiall or sonly feare be playnly defined to be suche maner feare which is ioyned with faythe that is to say whan faythe coÌ„forteth and holdeth vp the troubled and fearefull herte Seruile or bondly feare is whan faythe doth not beare vp the fearefull herte How the power of the keyes doth administer and shewe forthe the Gospell by absolution whiche is the trewe voyce of the gospell So we also do comprehende absolution whan we do speake of fayth For fayth coÌ„meth by hearynge as Paule sayth For whan the gospell is herde whan the absolution is herd the coÌ„science is lyfted vp and gathereth conforte And because god dothe truely quicken by the worde the keyes do verely remitte synnes in the syghte of god accordynge to that texte who soeuer heareth you heareth me Wherfore credence is to be gyuen to the wordê of hym that assoileth none otherwyse thaÌ„ to a voyce souÌ„dynge from heuen And absolution may proprely be called the sacrament of penaunce as the beste lerned also of the schole diuines do speake In the meane season this faythe in temptatioÌ„s is many maner wayes nouryshed by the sentences of the gospell and by the vse of the sacrameÌ„tes For these be signes of the newe testament that is to say signes and tokeÌ„s of the remission of synnes They do offre therfore remission of synnes as the wordes of the souper of the lorde do euidentely witnesse whiche be these This is my bodye whiche is gyuen for you This is the cuppe of the newe testament c. So faythe is conceyued and establyshed by absolution by hearyng of the gospel by vse of the sacramentes to th eÌ„tent that it do not take a falle whyles it wresteleth with the terrours of synne deathe This instruction and doctrine of penaunce is plaine and clere augmenteth the dignitie of the power of the keyes and of the sacramentes setteth forthe the benefite of Christ and teacheth vs to vse Christe a mediator and a propitiator But bicause the confutation dothe coÌ„depne vs for that we haue putte these two partes of penauÌ„ce it is to be shewed that the scripture dothe put these principall parties in repentaunce or in the conuersion of a synner For Christ saith Come vnto me all ye whiche laboure and be loden and I shall refresshe you Here be two membres Labour and burden whiche is the fyrst membre or parte do signifie contrition and the dredes and terrours of synne To come to Christe whiche is the seconde membre is to beleue that for Christes sake synnes be forgyuen for whan we beleue oure hertes be quickened with the holy ghooste by the worde of Christe Therfore here be two principall partes that is to say contrition and fayth And in the fyrst chaptre of Marke Christe saythe Do ye repentaunce and beleue the gospell where in the fyrste parte he rebukethe synnes and in the latter parte he dothe conforte vs and sheweth remission of
is to saye Drawe nere to hym and be assoyled for he is remission of synnes PeradueÌ„ture ye demauÌ„d of me who this is Herken what he sayth his owne selfe I am the breadde of lyfe who so euer coÌ„meth to me shall not be hungry who soeuer beleueth in me shall neuer be thrustye Here he witnesseth that in the sacramente is offered remission of synnes He witnessethe also that it ought to be receyued by faythe A thousande lyke testimonies hauiÌ„g the same sentence that this hath be redde amonge the fathers workes whiche euery of them our aduersaries do yet wreste wrynge to the worke wroughte and to be applied for other men where as the fathers do openly require fayth and speake of the peculiar consolation of euery man particularly and speake not of application for other Besydê this there be redde also sentences of thankes gyuynge as for example that sentence moste swetely spoken of Cypriane concernynge them that in due and godly wyse receiue the sacrament Pietas inter data condonata se diuidens gracias agit tam ubeâ—is beneficij largitori That is to say Pietie or godlynes deuidyng it selfe betwene the thynges gyuen and the thynges forgyuen gyueth thankes to the gyuer of plentifull benefitê that is to say it consyâ—â—â—eth the thingê that be gyuen and the thynges that be forgyuen that is it compareth together the greatnes of the benefites of god the greatnes of oure euylles as of death and of synne and gyueth thankes c. And hereof came vp the name of Eucharistia in the churche Neyther is the ceremonie it selfe a gyuyng of thankes by the vertue of the worke wroughte to be applyed for other men to merite to them remission of sinnes or to delyuer the soules of deade men These thynges be repugnaunt and contrarye to the iustice of fayth as who shulde say that the ceremonie without faythe coulde profete eyther the doer or others ⧠Of the names of the Masse ⧠OUR aduersaries call vs backe agayne vnto graÌ„mer they take argumeÌ„tes of the names of the masse which nede not any loÌ„ge disputation For it folowethe not that the masse although it be called a sacrifice is a worke gyuynge grace by the vertue of the worke wroughte or applied for others dothe merite remission of synnes to them Liturgia the greke worde saye they betokeneth the same that SacrificiuÌ„ doth in the latine tonge And the grekes call the masse Liturgiam ergo c. Why do they here leaue out the old name Synaxis whiche worde shewethe that the Masse was in olde tyme a coÌ„munion and participation of many men But let vs make answere to Liturgia This worde dothe not signifie properly a sacrifice but rather a comen ministerie or seruice and greethe very metelye to our senteÌ„ce that is to witte that one ministre consecratyng dothe exhibete to the residue of the people the body and bloude of our lorde lykewise as one ministre teachyng ministreth and gyueth to the people yâ— gospell of Christ as Paule saythe Let men so iudge vs as of the ministers of Christe distributers of the mysteries or sacramentê of god that is to wit of the gospell and of the sacramentes and in the seconde to the Corinthianes he saythe For Christê cause we execute this Ambassade euen as though god dyd desyre you by vs we pray you for Christes cause that ye be reconciled â–ª c. So the name of Liturgia agreythe very conuenientlye to a ministerie And it is worde vsed in the publyke ministeries And amoÌ„ge the grekê it signifieth comen charges as tribute costes of prepayryng theyr nauie or other lyke thynges as witnesseth the oration of Demostenes whiche he made agaynst Leptine whiche sayde oration he spendeth al together in disputation of the comen offices and liberties where he vseth this worde Liturgia signifienge comen chargê And so they spake also in the tyme of the Romaynes as it appereth in the rescripte of Pertinax themperour in the paragraffe De iure immunitatis in the lawe Semê‘ There also Liturgia is vsed for comen charges And the comentarie of Demosthenes wryteth yâ— Liturgia is a kynde of tributes the costis of the comen plays the costis of prepayrynge theyr shyppes and of suche other comen charges And Paule vsed the same worde for a comen ministratioÌ„ of almoyse in the secoÌ„de epistle to the Corinthes sayenge The office of this comen gyuyng of almoyse not onely suppliethe the nede of the sayntes but also it causethe that the moo do gyue thankes plentuously to god c. And in the seconde to the Philippianes he callethe Epaphrodite Liturgon that is to say a ministre of his necessite in which place without doubte by that worde can not be vnderstaÌ„den a preeste But we shall not nede to brynge forthe any mo testimonies for asmoche as examples do offre them selues euerye where to them yâ— rede Greke auctours in whose workê Liturgia is vsed for the comeÌ„ ciuile charges or offices And because of the diphtoÌ„ge graÌ„marions do not brynge forthe this worde out of Lite whiche betokenethe prayers but it hath his name of the publyke coÌ„men goodê whiche they call Leita so that Leiturgeo is asmoche to say as I do ordre haue yâ— charge and haÌ„dling of the goodê of the comen weale But it is a madde thynge that they do thus reason mention of the altare is made in holy scripture ergo the masse muste nedes be a sacrifice for the parable of the altare is alledged of Paule by a similitude And this worde Missa they fayne to be sayde of an altare in the Hebrue tongue But what nede they to fetche the Etimologie so farre onles it were because they wolde shewe forthe theyr connynge in the Hebrue tongue What neded to seke the Etymologie so farre whan we reade this worde Missa in the boke of Deuteronomie where it signifieth collations or giftes of the people and not the oblation of the preest For euery one that came to the solemne feaste of Easter was bounde to brynge some gyfte for theyr portion shotte towardê the comen souper This maner dyd christen men kepe at the begynnyng Whan they came together they broughte loues of breade wyne other thynges as witnessethe the canones of the apostles Therof a parte was taken to be consecrate The rest was distributed to yâ— poore with this maner they also reteyned the name of collations or shottes And by reason of suche collations it appereth also yâ— the masse otherwhyles is called Agape that is to say a charitie onles ê‘chaunce a man had rather haue it so called because of the comeÌ„ refectioÌ„ or souper But let vs passe ouer these trifles For I woÌ„der that thaduersaries bringe forth so lyghte sclendre coniectures in so greate and wayghtie a matier For though the masse be called an oblation what maketh this word to those dreames of the worke wroughte and
of the applicacion whiche they fayne to merite vnto others remission of synnes In dede it may be called an oblation because there be offered prayers thankes gyuyng and all that hole ceremonie lykewyse as it is called Eucharistia But neyther the ceremonies neyther the prayers be ê“fitable by the owne vertue without fayth How be it here we dispute not of the prayers but properly of the souper of the lorde The Greke canon also speaketh many thingê of oblation but it declareth openlye that it speaketh not properly of the body bloud of our lorde but of the hole masse of yâ— prayers and thankes gyuynge For the Greke worde maye be thus translated in to oure englysshe tongue And make vs worthye to offre vnto the o lorde prayers supplications and sacrifices vnbloudy for all the hole people If this be ryght vnderstaÌ„de there is no hurte in it For it desyrethe that we maye be made worthy to offre prayers and supplicatioÌ„s and vnbloudy sacrificê for the people It calleth the very prayers vnbloudy hostê or sacrificê Likewise as a lytle after it sayth Yet we offre vnto the this reasonable vnbloudy honour For they expounde it folyshelye who soeuer had rather expounde this place for a reasonable hoste applye it to the body of Christ whan the canon speakethe of the hole seruice of the Masse And Paule vsethe this worde reasonable honour agaiÌ„st yâ— worke wrought meanynge by it the seruice of the mynde that is to say feare inuocation thankes gyuynge But where our aduersaries defende the application of the ceremonie for the delyuerynge of soules oute of Purgatorye by the reason wherof they gette infinite lucre and money they haue no testimonies nor coÌ„mauÌ„dmentes out of the scripturê And it is no small synne to ordeyne suche ceremonies or seruicê in the churche without the coÌ„maundemente of god or any example of the scripture and to applye vnto deade men the souper of the lorde whiche was ordeyned for a remembraunce and to be preached amonge quicke men This is to abuse the name of god agaynste the seconde coÌ„maundemente for fyrst it is iniurie and dishonour to the gospell a man to thynke that the ceremonie by vertue of the worke that is wrought without faythe is a sacrifice reconcilyng god and satisfienge for synnes It is I say an horrible abominable sayenge that the worke of the preest is of as moche streÌ„gth as is the deathe of Christe Secondarily syn and deathe can nat be ouercomeÌ„ but by faythe in Christe as Paule teacheth we iustified by faythe haue peace ergo the payne of Purgatory can nat be ouercomen by the applyenge of another mannes worke We wyll passe ouer here what maner testimonies our aduersaries haue of Purgatorye what maner paynes they iudge the paynes of Purgatorie be what maner causes the doctryne of satisfactions hathe whiche doctrine we haue here before shewed to be moste vayne This thyng only we shall laye agaynst them it is moste certayne and vndoubted that the souper of the lorde was ordeyned for the remission of the gylte for it offereth remission of synnes in whiche case we muste nedis by it vnderstonde the gylte and yet neuertheles it satisfieth nat for the gylte for than the masse shulde be egall to the deathe of Christe Neyther remission of the gylte can â—e otherwyse receiued then by faythe wherfore we may coÌ„clude that the masse is no satisfaction but a promyse and sacrifice requiringe faythe And forsothe all good and godly men can nat but be sore greued in theyr hartes if they shulde thynke that the Masse for the moste parte is translated and applyed to deade men and to satisfactioÌ„s for paynes This is to take away contynual sacrifice out of the churche This is the kyngdome of Antiochus whiche hathe translated the moste holsome promyses of remission of synne and of faythe vnto the moste vayne opinions of satisfactions This is to defyle the gospell to corrupre the vse of the sacramentê These be they whom Paule sayde be gyltie of the body and bloud of the lorde whiche haue oppressed the doctrine of faythe and remission of synne and vnder the preteÌ„ce of satisfactioÌ„s haue abused the body bloude of the lorde to moste cursed lucre But they shall one day suffre for this abominable sacrilege Wherfore we and all good consciences muste take hede that we approue nat the abuses of our aduersaries But let vs retourne to our matier Forasmoche as the masse is nat a satisfaction neyther for punyshement nor for syn by the vertue of the worke wrought without faythe it foloweth that the applieng of it for deade men is vnprofitable Neyther do we nede here any lenger disputation For it is vndoubted that these applicatioÌ„s for deade meÌ„ be nat grounded vpon the scriptures And it is ieoperdous to institute any honour or seruice to god without auctoritie of scripture That if we shall se nede at any tyme we shall speake more largely of this matire For wherunto shulde we braule nowe with our aduersaries whiche neither vnderstande what sacrifice is nor what a sacramente is nor what remission of synnes is nor what faythe is Neyther dothe the Greke canon applye the oblation as a satisfaction for deade men for it applyeth it indifferently to all the blessed patriarches prophetes apostles It appereth therfore that the Grekes offre it as a thaÌ„kes gyuing and applye it nat as a satisfaction for punyshementes Howbeit they speake nat of the onely oblation of the body and bloude of the lorde but of the other partes of the masse that is to wete of prayers thankes gyuing For after the consecration they praye that it may profite them that receyue it they speake nat of other men Afterwardê they adde these wordes in theyr tongue We offre also vnto the this reasonable seruice for them that reste in the faythe our fyrste fathers patriarches prophetes and apostles c. But reasonable seruice dothe nat here betoken the verie hoste but signifieth the prayers and al thinges that be done there Nowe where our aduersaries alledge the fathers as concerning oblation for deade men we knowe that the olde fathers speake of prayer made for deade men whiche we wyll nat forbydde but the applyeng of the souper of the lorde for deade men because of the worke wrought this we disalowe Neither the olde fathers defeÌ„â—e or aduersaries iÌ„ theyr opinion of the worke wrought And thoughe they haue neuer somuche the testimonies of Gregorie and of other writers oâ— late time for them we sette agaynste them moste open and moste vndoubted scriptures Nowe there is greate vnlyknes and diuersitie betwixt scripture and fathers They were men and myghte erre Howebeit if they were nowe alyue saw theyr owne sayenges made a buckler and defense to those open lyes whiche our aduersaries teache of the worke wrought they wolde expoune theyr owne sayengê farre otherwyse Our aduersaries also falsely alledge agaynste vs the condempnation of one
is a false and a slaunderous reporte that all ceremonyes all olde institutyons ordenaunces and customes be vtterly set a syde in our churches But a comon complaynte there was that certayne abuses dyd stycke and hange in the vulgare and accustomed rytes These because they coulde not with good conscyence be allowed and approued they be some what corrected ¶ The artycles in whiche are rehersed certayne abuses chaunged SYthe the Churches with vs in no article of the faythe dissente froÌ„ the catholyke Churche allouly they omytte a certayne fewe abuses whiche be newe and agaynst the wyll entent in the Canons by processe of tyme whiche gathereth moche vyce receyued we desyer praye the Emperours maiestie that he wyll fauorably heare bothe what thinge is chauÌ„ged and also what were the causes why and wherfore the people is not coÌ„pelled to obserue those abuses agaynste there conscience and that the Emperours maiestie wyll gyue no credence to these felowes whiche sowe amonge the people wonderfull slaunders onely to inflame and kendle hatred of meÌ„ agaynst our preachers By these meanes prouokynge the myndes of good meÌ„ they gaue occasyon of this dissentyon in the begynnynge and by the same crafte they be aboute nowe to encrease debate and make more dyscorde For the Emperours maiestie shal vndoubtedly fynde the forme both of doctryne and also of ceremonyes to be more tolerable with vs then the wycked euyll wylled men do describe iâ— to be Certes the truth of the matter can neyther be gathered of the rumours and ianglinge of the vulgare people nor yet of the euyl reportinges of our enemies But this may sone be iudged that nothynge helpeth more to conserue the dignitie and worthines of ceremonies and to noryshe reuerence and godlynes in the people then yf ceremonies be duely and accordyngly done in the churches ¶ Of the sacrament of the Alter to be receyuid in bothe kyndes of all men and women BOthe kyndes of the sacramente are gyuen to lay men in the souper of the Lorde for thys vsage hathe for it selfe the commaundement of the Lorde in the .26 of Math drynke of this all where Christ commaundeth manifestly that al shulde drinke of the cuppe And leste any man myght make cauillacion and say that thys partayned and beloÌ„ged only to prestes Paule to the Corinthians recyteth an example in which it appereth that the hole congregatyon dyd vse bothe kyndes and this custome remayned loÌ„ge in the church neyther it is surely knowen when or by whose authoritie it was chaunged Cypryan in certayne places doth witnes that the bloude was gyuen to the people the same thinge Hierome doth wytnes sayenge the prestes do serue and minister the body and diuyde the bloude of Christ to the people ye Gelasius the byshoppe of Rome commaundeth that the sacrament be not diuided Distinc. 2. de consecratione capt comperimus Only the custome not verie auncient is other wyse But certayne it is that a custome brought vp agaynst the coÌ„maundementes of god is nat to be allowed as the Canons do wytnes Distinc. 8. capi veritate with other that foloweth but this custome is receyued not allouly agaynste scripture but also agaynst the olde Canons and the example of the Churche wherfore yf any had rather vse both kyndes of the sacrameÌ„tes they ought not to be compelled to do other wyse with offence of theyr coÌ„science And because the dyuisyon of the sacrameÌ„t agreeth not with the ordinaunce of Christe we do omitte and leaue the procession which was accustomed to be obserued here tofore ¶ Of the maryage of prestes EUery man complayned of theramples of Prestes whiche lyued not chaste and continently For whiche cause also Pius the byshop of Rome is reported to haue sayde that theyr weâ—e certayne causes why mariage was taken awaye frome prestes But moche more greater causes there be wherfore it ought to be restored vnto theÌ„ agayn For so writeth Platina Syth therfore the prestes with vs were desyâ—rous to auoyde those open sclauÌ„ders they maryed wyues and taughte that it was lawfull for them to contracte matrimonye and to mary Fyrste because Paule sayth Propter fornicationâ— vnusquisque suam vâ—orem habeat That is to say Lette euery man haue hys wyfe to auoyde fornycatyon Also it is better to be maried then to be burned Secondarely Christe sayeth Non omnes capiunt verbum hoc That is to say Not al do take this worde where he teacheth that nat all men be apte to lyue sole and vnmaried for god dyd create a man to procreation as it appereth in the fyrste of Genes And it lyeth not in mans power without a singlar gyft and worke of god to chaunge the creatyon of god Therfore they that be nat apte to lyue sole vnmaried ought to contracte matrimony and to marie for no mans lawe no vowe can take awaye the commaundement and ordinaunce of god For these causes the prestes do teach that it is lawful for them to marie wyues It is euidently knowen also that in the begynnynge of the Church prestes were maried men For Paule sayeth that he that is a maried man is to be chosen byshop And in Germany fyrst of all other places the prestes were violently constrayned some what more thaÌ„ CCCC yeres agoo to lyue without wyues vnmaried which truly dyd withstoÌ„de it soo greatly that when the Archebyshoppe of Mognus was aboute to publishe the byshopes of Romes bulle of that matter he was all most oppressed of the angrie prestes crieng out vpon hym And the thiÌ„ge was handled so vâ—cutâ—esly and vngentily that nat allonly mariages were inhybited to be made in tyme after wardes to come but also the mariages made alredy were disseuered and broken agaynst all ryghâ— lawe both of god and man yea agaynste the selfe canons made not allonly of byshoppes of Rome but of most laudable councels And for asmoch as the world nowe drawing towarde an ende the nature of man is by lytle lytle made more weake and feble it is conuenient to prouyde before hande that mo vyces crepe nat into Germany Undoutedly god dyd ordeyne mariage to be a remedy for mannes infirmitie And the Canons theÌ„ selues do say that the olde rigour ought other whyles in the later tymes to be released and made more slacke because of the imbecilitie and weakenes of men whiche thynge is to be wyshed that it were done here in thys maâ—er And it shulde seme that Churches shall at length lacke theyr true pastours yf mariage shulde any longer be prohibited But when the commaundemente of god is open when the custome of the Churche is knowen when the vnclene lyuinge without wyues bringeth forth so many sclauÌ„ders occasions of euyl so many adulteries other crimes worthy to be loked vpoÌ„ and ponyshed of a good gouernour yet it is a meruelous thing that in nothing more crueltie is exercised then against the mariage of prestes God coÌ„mauÌ„deth to honour mariage
to say kynges be ordeyned to prouyde that godlye thynges that is to witte the gospel of Christe be maynteyned and spredde abrode and that as beinge goddê deputies they shuld defende the lyfe helth of innocent ê‘sones ⧠Of bothe kyndes to be gyuen in the souper of the lorde ⧠IT can nat be doubted but that it is an holy thing and agreing to the institution of Christ and to the wordes of Paule to vse bothe partes or kyndes in the souper of the lorde For Christe dyd institute bothe partes and he dyd institute theÌ„ nat for parte of the churche but for the hole churche For nat onely prestes but the hole churche vseth the sacrament and that by the authoritie of Christ and nat by the authoritie of maÌ„ And thê we thinke that our aduersaries do grauÌ„t Nowe if Christ dyd institute this sacrameÌ„t for the hole churche why is the one kynde taken awaye frome parte of the church why is the vse of the one kynde forbydden why is the ordenaunce of Christe chaunged namely sythe he hymselfe dothe call it hys testamente That if it be nat lauful to breake the testament and laste wyl of a man muche lesse it shal be laufull to breake the testamente of Christe And Paule sayeth that he receyued of the lorde that whiche he taught But he taught the vse of bothe kyndê as the texte euideÌ„tly sheweth Do this sayeth he fyrste speakyng of the body afterwarde he repeteth the same wordê of the cup. And after he sayeth let a man trye and examyne himselfe and so let him eate of the breade and drynke of the cuppe These be the wordes of one disposing and ordering And he speaketh before that they whiche shulde vse the souper of the lorde shulde vse it togither in one company Wherfore it is euident that the sacrament was instituted for the hole churche And the vse ther of remayneth yet in some churches of the Grekes And the same custome was sometyme also in the latine churches as Cypriane and Hierome do witnesse For thus sayeth Hierome vpon the prophete Sophonie Sacerdotes qui â—ucharistiae seruiunt sanguinem domini populis diuidunt c. The prestes whiche do serue the sacramentâ— of the alter whiche do deuide the bloude of the lorde to the people c. The councel of Toletane witnesseth the same Neyther shal it be any greate mastry to gather a greate heape of testimonies Here we wyll nat exaggerate ne amplifie this thing we only leaue it to the wyse reader to be coÌ„sidered what is to be thought of the ordenauÌ„ce of god Our aduersaries in the coÌ„futatioÌ„ do nat go about to excuse the churche froÌ„ whom the one parte of the sacrameÌ„t was takeÌ„ away â–ª It became good and religious men to do thê They ought to haue sought a sure and strong reason to excuse the churche and to teache the consciences whiche can nat be suffred to haue but one parte of yâ— sacrament Nowe they defende that it is well done to kepe awaye the one parte and they forbidde to graunt the vse of bothe partes Fyrste they fayne that in the church the maner was in some places to gyue but the one parte alone And yet can they briÌ„g forthe none auncient example herof but they alledge the places in whiche mention is made of breade as in Luke Where it is writen that the disciples knewe Christe by breakynge of the breade They alledge also other places of breakyng of the breade And albeit we do nat greately saye agaynste them but that some of those places may be vnderstaÌ„ded of the sacramente yet for all that thys dothe nat folowe that there was gyuen but the one parte alone for by namyng of parte the residue is betokened by a comen maner custome of speakyng They adde also of the laicall coÌ„munion whiche was nat the vse of yâ— one kynde alone but of bothe And if at any tyme prestes be byddeÌ„ to vse the laicall communion it is mente that they were remoued from the ministery of consecration And this thyng our aduersaries do knowe wel ynough but they do abuse the ignoraunce of vnlearned men whiche when they here speake of laicall coÌ„munion by and by do dreame of the maner and vsage of our tyme in which to lay men is gyuen but only one parte of the sacrament And se howe shameles they be Gabriel amonge other causes reciteth why bothe partes be nat gyuen because there was a difference to be made betwene laye men and prestes And it is lykely ynough that thys is the chief cause why the prohibitioÌ„ of the one parte is so greatly defended that the dignitie of the ordre by this religious fashyon myght be the better estemed and the more set by Thê is an humaine reason and purpose I wyll nat speake ouer sharply whiche for what ende it serueth it may easly be iudged And in the confutation they alledge of the sonnes of Helie that wheÌ„ the office of the hygh preste was lost they shulde desyre but one parte sacerdotall as it is wrytten in the fyrste boke of kynges Here they say is signified the vse of one only kynde And they adde thys conclusion So therfore our lay men also ought to be content with one part sacerdotal that is to wete with one kynde Uerely our aduersaries do dallye and tryfle wheÌ„ they applye the hystory of the chyldren of Helie to the sacramentes There is described the punyshmeÌ„t of Helie wyl they say thys also that the laye men be kepte from the one parte because of punyshemente The sacramente was instituted to comforte lyfte vp troubled and feared myndes when they beleue that the flesshe of Christe which was giuen for the lyfe of the worlde is meate wheÌ„ they beleue that they ioyned to Christe be quickened But our aduersaries do reason that laye men be kepte from the one parte because of punyshemeÌ„t The laye men say they ought to be coÌ„tente This is very imperiously spoken And why oughte they There oughte nat to be asked why nor any cause is to be enquired but what soeuer diuines say it must be a lawe This is the foule vometyng and dronkyn sayiÌ„g of Eccius For we espye these thrasonicall and proude bragging wordes of these felowes whiche if we were disposed to touche so as we myght do we shulde nat lacke matter nor oratioÌ„ For ye se howe they be past shame He coÌ„maundeth as it were a tyraunte in tragedies that whether they wyll or nat wyll they ought to be contented Shall these reasons which he alledgeth at domes day excuse these men whiche do forbydde parte of the sacrament and whiche do thus rage agaynste good men that vse the hole sacrameÌ„t If they do forbydde it for this skille that there shuld be a difference of the ordre this selfe same reason ought to moue vs that we do nat agre to our aduersaries euen thoughe we were elles minded to haue obserued the custome maner