that they offered for the Patriarkes Prophetes Apostles ye and for the blessed virgin Mary the mother of God For whose sinnes it can not be that they offered whiche by the testimony and faith of the whole church be with God in heauen This thynge is well descriued by Chrisostom vpon the. 8. cap. of Math. Therfore saith he the priest standing at the auster when the sacrifice is proposed commaundeth vs to offer thankes to God for the whole world for them that be abset for those that were before vs and for those that shall come after vs. The same Chrisostome also calleth this their offerynge Rationalem cultum whiche yee can not interprete a propitiatorie sacrifice but a reasonable worshippyng of God by praier and thankes geuyng for his holy sainctes by the whiche he hath builded his churche and whiche nowe remaine as membres and partes of his misticall body whervnto we also by the celebration of the sacrament be ioygned and so as it were kniffe in vnitée with them This was their offeryng for the dead and not a practise to pull soules out of Purgatorie for marchandise and money as ye haue vsed in your priuate Masses a great numbre of yeres to the great defasing of the death and passion of Christe Wherfore your Masse can not iustly be called the Lordê supper but a peruertyng of the institution and ordinaÌ„ce cleane to an other purpose and ende then he willed to be kepte amonge his people For the Lordes supper as I sayde before is a gifte of God to vs whiche wée muste receiue with thankes geuyng Your sacrifice is a price to be paied to God and of him to be taken as a satisfactioÌ„ The Lordes supper is a remembrance of one perfit sacrifice wherby we were once sufficiently purged from sinne and continually are reuiued by the same Your sacrifice is a dayly offeryng vp of Christe for our sinnes as thoughe it had not ben perfitely doone at the first The Lordes supper is to be distributed in the common assembly of his people to teache vs the communion whereby wes all be knitte together in Christe Iesu The vse of your sacrifice in priuate Masse séemeth by the priestes seâ—le receiuyng to be a testimony of seperacion and a meane to bryng the communitée out of christian mens mindes For after they once beléeued that priestes must sacrifice for them they began to leaue the communion and frequentation of the sacrameÌ„t as a thing either not apperteinyng or very little apperteining to them but especially to priestes And by that meanes the way was made to your common vse of priuate Masse So muche difference therefore as is betwéene to géeue and to receiue to remember one perfit sacrifice and dayly to reiterate a sacrifice to celebrate in common as a testimony of vnitie to créepe in corners or by chappels as a signe of seperation so muche difference is there betwéene the sacrament by Christe apoincted and the sacrifice of the Masse by you deuised This haue I spoken more largely of this mattier then either I purposed or you gaue me occasion by any proofe brought for the confirmation of your sacrifice First because this is an other great abuse in your priuate Masse that yes take vpon you to defende Secondly that I might declare the grounde of your reason to be very weake where ye affirme the priest to bee bounde of duitie to sacrifice for him selfe and for the people Thirdly that I might answere more aptly to Chrisostomes aucthoritie which nexte is to be examined The place of Chrisostome 5. Cap. that you alledge is otherwise in him then you recite it A. For he saieth Frustra habetur quotidiana oblatio Frustra stamus ad altare nemo est qui simul participet In vayne we haue our dayly offeryng in vayne we stande at thanlter there is no man to communicate with vs. As touching those wordes that ye moste beate vpon An aunswere to ChrisostoÌ„ There is no man to communicate by them to proue that they receiued only at Easter and at other times there were none at all to communicate with the ministers I wyll shew you out of Chrisostome him selfe that they must of necessitie haue an other sence and that in those wordes he vseth that figure of aggrauatinge that he commonly vseth in all places For euen in the same place D. not many lines before the wordes that ye recite he declareth that a number vsed to receiue at certaine other times C. I se many saith hee rashly not passyng how and more of a custome then lawfully and of good consideration to be partakers of christes body Yf the holy time of lent were at hand say they if the day of Epiphanie were come hauinge no regarde what he is that is partaker of the misteries But the time of cumming to it the Epiphanie the holy season of Lente doth not make them worthy that come but the sinceritie and putitie of minde Doo ye not here perceiue that many vsed ordinarely to come to the Communion at the Epiphanie and in lent as well as he mencioned before at Easter howe can ye then gather by Chrisostome that there was no company to receiue but only at Easter but what if I declare oute of Chrisostome that some vsed to receiue oftener times wyll not your collection vppon this place that ye séeme to triumphe vpon appere to be of very smal force Hom. 17. ad Hebreos Many saieth he take of this sacrifice once in the whole yere some twise some oftener times Hereby it is moste euident that Chrisostom had other to communicate with him at diuers other times beside Easter The maner was I graunte that some of custome addicted theim selues to certayne dayes And in some places the bishops or sinodes apointed men to receiue once twise thrise or fower times in the yere as Augustine witnesseth Concilium Eliberinum apoynteth to communicate thrise in the yere But these prescripte times were ordeined onely for them that vsed seldome to come to the sacrament that at the leaste they should receiue at those times if they would knowlage them selues to bée of the church Notwithstandinge they did not only leane frée to other to frequent the sacrament but earnestly calleth them to it at euery assembly of the people As Ambrose greuously blameth the custome of many in the Easte partes that vsed to come but once in the yere and saith that hée whiche is not méete to receiue euery day wyll not be méete to receiue once a yeare Therfore as in the primatiue church very many in dyuers places vsed to be partakers of the sacrament but ones twise or thrise in the yere so it is euident that dyuers other better disposed dyd receiue with the byshop and ministers at sundry other times That forte because they were not so many as they should haue hene and as Chrisostome wished for to haue in his church to exaggerate their slacknes hee saieth There is none to bée partaker with be
come vnto the practise of the churche and recordes of she fathers D. of the latter .ix. hundreth yeres They crie so thicke and thréesolde against you that you are not able to abide them And therefore you were woonte to disgrace them art By what aucthoritée I pray you woulde you haue them all discredited It sanorth of a maruerlous arrogancie to discredite them all Can your doctrine creepe no other wayes into credit vnlesse you deface the practises of the churche and the aucthoritée of the fathers for the space of .ix. hundreth yeres and odde Haue you no other meanes to get honor but to dishonour so many auncient fathers as haue written this latter .ix. hundred yeres Know you not the scripture Qui masedixerit patrives matri morte morietur And what malediction is there greater then to blase that our learned fathers that liued so godly in praiers fastyngs almesdéedes continuall studie of doctrine that hath their common agréementê for the space of .ix. hundred yeres and more disceiued Christes flocke know not the right faieth but trayned the people to the state of dampnation And I pray you if they were so many yeres disceiued and yet giuen all the while to spiritual exercises more then you as it appereth by their workes or any now a daies what assurance can you make vs that you do now know the truth Beynge a man far vnderneth them in all peinâ—tes and one that hath not continued here muche as I here say aboue fortie yeres and not bestowed the fourthe parte of that time neither as I here in studie of the scriptures or olde doctours Shal you with .ix. or .x. yeres studie in the matters of doctrine thinke your selfe able to sit as a iudge to controll all such doctours and the doctrine whiche they haue left in recorde for the space of .ix. hundred yeres No man gaue you such aucthoritée but your self Luther and Melancthon tooke vpon them to be reformers of religion in all poinctes But if you marke them they make no mattier of necessitée to communicate the laytie with bothe kindes They acknowledge that a general couÌ„sell may take order in it as a thynge indifferent And hauyng no scripture for the prouse of the necessitée thereof They confirme also the being of christê body in a thousaÌ„d places at once meanyng therin as the catholskes meane If you had acquainted your self with Abraham and Isaac 13. Cay that sayed that quaecunque promisit deus potens est facere What so euer God promiseth he is able to performe it Or with the Angell that saied vnto Mary in as greate a mattier as this is Non est impossibile apud deum omne verbum There is no worde vnpossible vnto God as well as you haue acquainted your selfe with Ismaell and Agar that se no farther then the trade of common nature or if you had marked but the very rule of nature how of an antecedent grauÌ„ted all necessarie consequence doo by force of reason issew there hence you woulde neuer put the mattier in question Wée finde in scripture that eur sauiour saied in the consecracion of the blessed sacrament This is my bodie that shall be desmered for you And when the sence of this sentence is as the catholike churche teacheth the very reall presens of Christes body to be in the blessed sacramente vpon this sence once setled many labelles doo necessarily hange not expressedly had in scripture but by drifte of reason out of the first veritie gathered And so did saincte Chrisostome S. Ambrose S. Basill and S. Bernard when they vnderstode the sence of Christes wordes concerning the consecracion to be as the holy catholike churche vnderstoode it And not to haue powre in the parlour at Hierusalem onely where the sacrameÌ„t was first instituted but in all places where the thinge was so practised as Christ began it Therunto they sawe they muste néedes confesse by drifte of argumente that Christes body is in diuers places at once and of the remainders of the accidentes you néede no other proufe but your owne sensis your iye and your tastyng And of the alteracion of the substance of breade the fathers in diuers ages saw it so depende vpon the first veritie that they haue omitted no varietée of termes to expresse it and to brynge it into the knowledge of the worlde They haue transmutation transelementation mutation conuertion faction afteration transsubstanciation and diuers other such that are not to be rehersed now You haue taken vpoÌ„ you to controll that counsell of Constance alredie but now you will controll the greate counsel of Lateran where were so many learned clarkes as there were neuer more gathered together And the counsell of Valense and the counsell of Rome sub Nicolao and the generall counsell of Florence and the counsell of Basill In the whiche all your errours concernyng the holy sacrament are ouerthrowen Concernyng your doubte how Christes hodie is in diuers places at once sithen you beléeue no counsel that hath determined that mattier nor auncient fathers Grekes us Latins I will sende you to your great god Luther in a littell booke that he wrote against the Swinglians of the sence of the woordes of the supper of christe They yet remayne vndefaced There he answereth you at the ful Or els to Brentius that great Cane in the exposition of the article of thassention in the first of the Actes where he enterpreteth thereof at the full thoughe very farre in diuers poinctes from the sence of the churche Yet may he not suffer that blinde reason of yours to haue his force in no case It is but a very fonde daliance to braule vpon the labelles before you agrée vpon the originall veritée The trew sence of this littell sentence This is my body that shal be desiuered for you Is the roote and the originall of all suche labelles as wée teache not mencioned in scripture expresly but bulted out by drifte of argument as these are 〈◊〉 similitude for â—uwritteÌ„â—â—eeâ—â—â—â—â— that offend you so sore When the maister saieth to his seruaunt make redie that I may dine he speaketh nothynge in these wordes of scommynge of the potte of cleans water for the potage of the earbes to be chopped of scaldynge and drawynge the Capons of makyng after of hewyng of woodde of laiyng the clothe and other thynges necessarie belongyng to his dinner And yet if the seruaunt woulde leaue the potte vnscommed herbes vngathered make potage with stinkyng water put the Capon vpon the broche fethers guttes and all because his maister made no expresse mencion of the particular orderyng of all these I wéene no man woulde alow his wit or honestie Because in his maisters first commaundement all suche necessaries are imploied And so wée answer you as your mother the catholike churche hath taught vs. Wée néede not to shew you of accidentes remainynge without any subiecte nor of Christes body being in diuers places at once nor of the adoracion of the holy sacrament
people that the admynistracion of the Sacramente of this offeringe was called an oblation As in Jraeneus sib 4 cap. 32. He taught vs a new oblacion of the new testamente whiche the church takinge of the apostels offereth vp to god in all the worlde But in other places after as in yt. 34. cap. he expoundeth him selfe and signifieth that he speaketh not of the offeringe of the Sacrament consecrated but of the breade and wine offered partely to the vse of the supper partely to the findinge of the poore Vt behoneth vs saith hee to offer to god the first fruites of his creatures And againe a lyttle after We must make offeringe vp to god and in all thinges be found thankfull to god our maker offeringe vp to him the firste fruites of his creatures in pure mynde in faith without hipocrisie in firme hope in feruent loue And this pure offeringe the church only offereth to our maker geuinge to hym parte of his creatures with thankes geuyng Instine also in his Apology affirmeth that after the communion all that would offered to the behalfe of poore people fatherlesse children and sicke persons An other occasion that the doctours vsed those termes of sacrifienge and offeringe was that in celebration of the Sacramente they had prayer for all states and thankes geuing to god for all his benefites which the doctours in infinite places affirme to be the true and only sacrifice of the new testament Csemens Asexan Strom. 7. sib Of god reioiseth to be honoured when aâ— by nature he nedeth nothing not withoute good cause we honour him with prayers and send vp to him that most excessent and holy sacrifice And after in processe of writing he geueth the same name to the reading and study of a godly man Wherby it may appeare as Sainct Augustine also signifieth that the fathers called euery good and godly action a sacrifice weare it priuate or common And therefore their successours by lyttle and little bente the same name vnto the action and celebration of the Sacramente wherin most solemly prayer and thankes geuinge were offered So wryteth Jraeneus sib 4. cap. 34. We offer to him not as one that nedeth but geuing thanks for his benefites to vs. And againe He wyll haue vs to offer our gift to the aulier often times our anlter is in heauen For thether our praiere and offeringes be directed To this agreeth Eusebius de demonstr Euang. sib 1. We offer saith he to the most high god a sacrifice of praiser we offer a ful swete and holy sacrifice after a new sort according to the new testament And that ye may not obiecte that in this place he speakech not of the sacrament It foloweth in this wise net my prayer be made as intense in thy fight Therfore we do sacrifice and burne incense to him sometime celebrating the remembrance of that great sacrifice accordinge to the misteries instituted by him selfe bothe geuing thankes to god for our saluation and offering holy hymnes and prayers vnto him some time consecrating and bequethinge our selues holly to him both in body and mynde Here he speaketh of the sacrament and maketh no mencion of any sacrifice propitiatory but only of the sacrifice of remembrance by prayer and thankes geuinge and of the offeringe vp of our selues to god which is the offerynge of Christes mistical body that sainct Augustine speaketh of in dyuers places Of whose testimonies ye are wonte to bringe some for the confirmation of your sacrifice As that hee hath De ciuitate dei The sacrifice saith he that we offer is Christes body But immediately he declareth that hee ment his misticall body that is the vnitie of the faithfull congregation For he addeth which wee offer not to martiâ—s because they be the same body them selfe How the bishop or chiefe minister offereth vp the people in the communion hee sheweth in his 59. Eristâ—e aâ— PausinuÌ„ Another cause 3. that the holy fathers call the sacrament an oblacion or sacrifice is because according to christes ordinance we celebrate the remembraunce of his death and passion which was the onely true and perfit sacrifice And so may ye perceiue that Eusebius did take it in the place before recited For he saieth we sacrifice celebratinge the remembrance of that greate sacrifice c. Chrisostonâ—e likewise Hom. 17 ad Ebreos After he hath in many wordes declared that there is no more but one sacrifice once offered by Christe for euer he addeth this Doe not we then offer euery day yes verely we offer but doing it in remembrance of his death And againe That we doe is done to the remembrance of that was done Before Sainct Augustine also de fide ad petrum declareth the same very plainly Belene stedfastly saieth he and in no wapee doubte that the only begotten of God beyng made flesh for vs did offer him selfe a sactifice to God as a sweete sauour To whom with the father and holy ghost in the olde testament beastes were offered and to whom now together with the father and holy ghost with whom he hath one diuinitie the churche ceaseth not to offer the sacrifice of breade and wine He saieth not of the body and bloud of Christ For in those carnall sacrifices there was the figure of the fleshe of Christ which c. but in this our sacrifice there is a thankes geuinge and remembrance of the body and blond of Christ that hee gaue and shed for vâ— Here he saith not there is an offering of the body bloud for our sinnes whiche he would not haue omitted if the churche had taught so in his time For some of these causes before rehersed the fathers vsed to cal the Lordê supper a sacrifice not meanyng as you doo that it was a sacrifice propitiatorie to be offered of the priestes for them selfe for the people This your facion of speakyng ye séeme to take of the maner of the Iewisse priestes which had an offeryng for them the people As though Christ had left to vs a like sacrifice as they had dayly to be repeted where as S. Paule in his whole Epistle to the Ebrues reasoneth against it and proueth the contrarie that Christe did it perfitly once for euer in suche sorte that it néedeth not to be reiterated But perhappes ye will obiecte S. Cyprian where he speakynge of the dead saieth We offer sacrifice for them But it is euident he offered there for Martiers whiche he was throughly perswaded were in heauen and néeded no offerynge for their sinnes Likewise Ambrose mencioneth that he offered for ValentiniaÌ„ the good Emperour of whom in the oracion made at his buriall he witnesseth that he doubted not of his saluacion but beléeued by the witnesse of Angels that he was caried to heauen Therfore their offeryng for the deade was no more but as I mencioned before the sacrifice of prayse and thankes geuynge to God for them This thyng the Greeke Cannon declareth more plainely where it is mencioned
the sacrament the whiche are nothinge els but very accidentes the alteracion wherof doo lie in the discrecion of spirituall gouernours without damage or hurte doone to the substance of the sacrament or the vse there of and are to be compted amongest suche thinges as saincte Paule speaketh of when he wrote Cetera cum venero disponam I wil set the other thynges in order when I come But the greate matter you harpe on to haue companie together in one place to receiue at any time with the priest is because that in the vse of this sacrameÌ„t ther ought to be a coÌ„munioÌ„ 7. Cay And I pray you is not there a coÌ„munion among all christians in praier A. For in our praier we say our father not my father which arte in heauen thy wil be doon in earth as it is in heauen not in mée as it is in heaueÌ„ geue vs this day our daily bread wée say not geue mée this day my daily bread forgeue vs our trespasses wée say not forgeue mée my trespasses c. Whereby wée know that wée communicate in praier with all christendome beyng members of one misticall bodie of Christe And will you inhibite mée to say my Pater noster when I am alone in my chaumber voyde of companie to say with mée or will you shutte vp al christendome in some narow roome that thei may be togethers at one time to say the Lordes praier Or will you graunte that there may be a Communion in praier amongest all christians without any respecte to haue them together at one time in any one place and that there can be no communion in the vse of the Sacrament vnlesse all the communicantes be together in one place and at one time Haue you any scripture to leade you to say that the communion in the vse of the sacrament must of necessitée haue all the communicantes in one place at one time closse vp more then the coÌ„munion in praier One of the articles of the Créede is B. Credo sanctorum communionem I beléeue the communion of sainctes I beléeue wée haue communion in Baptisme in penance in confirmacion in extreme vnction in praier in fastyng in almes déedes And must all they that practise any of these be driuen to doo it at one place in one season or els to haue no parte of such a communion as there is comprised in these holy sacramentes Is this your doctrine Wher haue you these in scripture There is an olde doctour called Dionisius that teacheth vs why it is called a communion Not because it requireth vnitie and idemptitée of time and place in the communicantes but because al christians therby beyng liuely members of one body first are brought to an vnitée with Christe their head and then euery member with the misticall body and then euerie member with other So that in the workynge of this meruelous vnitée number time and place are no principall dooers but foreners and very strangers in déede And the place of Saincte Paule meaneth no lesse in the first to the Corinthes QuoniaÌ„ vnus panis vnuÌ„ corpus musti sumus omnes quideÌ„ de vno pane de vno casice participamus wherby wée here the christians are pertakers of one lofe and yet there is no one particular place able to receiue theÌ„ nor yet no one particular lofe able to serue theÌ„ Surely as touchinge your fancie to haue of necessitie the communicantes closed vp in one place there to be serued at one especial time C. or els to be no partakers of the communion it wil fal in processe of reasoning to so many follies that we must know how large the place muste be and how longe you wil appoinct the time apperteining to one communion And as for the place when the multitude of the communicantes are verie greate whether may be a communion betwixt him that receiueth at the Aulter in our Lady chapell in Paules and him that receiueth in the lowest place of the west ende of Paules church It there may why are they not partakers of one communion that receiue in twoo diuers churches in London not so farre distante the one from the other as our Ladie chappel is from the west ende of Paules And if they can not let vs knowe why and haue some scripture for proufe therof If they may why may not the communicantes be partakers of one communion in thrée churches and why not be partakers of one coÌ„munion in foure or fiue churches no further distant If not limit you then the furthest distance that a communion may be had in and bringe in scriptures doctours or any counsels to proue the limitacion and wée wil crie creake And in like maner wée may reason for the appoinctmente of time Appoincte you the longest time that a communion may be had and shew some good euidence for your limitacion And likewise we wil crie creake You driue men to these trifels that the worlde may know you hange in nifels Erasmus Roterodamus in his epistle that he wrote against false gospellers 8. Cap. reporteth how they were wonte in the olde time in the primatiue churche A. to deliuer euery one the sacrament in their handes to beare home with them and receiue it when their deuocion serued Obim saieth he corpus domini dabatur in manu vt domi cum vellent sumerent qui accepissent The Lordes body in olde time was deliuered into folkes handê to the entente that they who hadde taken it might receiue it when they woulde When diuers people tooke the Lordes body in their handes to receiue it at home in their seuerall houses when their deuocion serued them to receiue it are any yet so vnwise to thinke that they that so receiued it were either in one place coÌ„sidering their houses werâ— seuerall or at any one time consideringe the varietie of their deuocions willes purposes and trade of life Do you not se in these few wordes that the partakers of any one communion were not-wonte to be clogged to receiue it in any place or at any one especiall time Do not you manifestly heare a reseruacion of the sacramente confessed here And where as it was deliuered in their handes as wine is not vnderstande you not thereby a communion vnder one kinde But you will say it was but Erasmus reporte But I say he reported it as he founde in auncient writers And Erasmus pardie was wont to be a great man amongest you and do you so litle estéeme him now You haue ouerrun him I graunte as you haue doone Luther that was once your God B. Erasmus is not the first father of this reporte But Tertulian him selfe whiche florisshed not long after the Apostles time in his seconde â—ooke that he wrote to his wyfe reporteth no lesse How that the christian wife kepte it close from hir husbande beyng a Panime that she receiued euerie mornynge secretly before meate And if it so happed that he espied
your purpose for that your priuate masse is nothinge lesse then necessitée In necessitée many thinges may be graunted that otherwyse are not tollerable The thiefe that Christe at his death witnessed should be with him in Paradise was neuer baptised beinge excluded by necessitie The auncient histories make menciou of diuers martirs that died before they weare baptised beinge excluded by necessitee And yet is this sentence neues the lesse true Baptisme is necessarie to a christian man Likewise if wes should graunte your case of necessitee yet is this sentence alway true The supper of the Lorde in the ordinary vse of it ought of necessitie to haue communicants to be partakers of it But ye shall heare the foundacion of our proffes againste sole receiuinge by the priest in place of ministery and they shall not bee gaily garnished with colours and amplifications to make theim appere more goodly then they be but plainly and nakedly set for the that euen the meanest may see what force and strength they haue For I write not this so muche to you whom I know not as to an number partely of vnlearned persons partly yonge men leaâ—â—ed but not much conuersant in the scriptures to whose hand these your writinges beinge brought hathe boone greater face of proffe then any man meanly conuersante in the controuersées of this time can acknowledge to be in them Our proufe is this In the celebration of this Sacramente of the Prouffes againste priuate masse out of the scripture Lordes Supper wee ought to doo that only and nothing els that Christ the aucthour of it did in his institution But in Christes institution appeareth neither sole receiuinge nor ministring vnder one kinde Therfore in celebration of this Sacrament neither sole recounâ—â—ge nor minystringe vnder one kinde ought to bee vsed The maior is Saincte Ciprian proued at large and much staied vpon in his Epistle ad ceâ—isium de sacramento sanguinis in the beginninge wherof he seemeth to signifie that by inspiracion hee was admonyshed of God to aduertise men only to doo us Christe did in the institution of his Sacrament I thought if saith hee both godsy and necessary to write if any man continew in this errour he meaneth vsing water only in the Sacrament in stede of wine that he seing the fighte doe veturne to the roote and beginninge of the lordes ordinance and institution And thinke not that I doe this vpon my owne phantasie or any humayne iudgement c. but when one is charged by the inspiration and commanndmente of god it is necessary for a faithful seruant to obey beyng hofden excused with all men because he taketh nothinge vpon hym arrogantly that is compessed to feare the displeasure of god if he doe not as he is bidde Doe you know therefore that we be admonished that in offeringe the sacrament of the lorde bloud his owne institution should be kepte and no other thinge bee done then that the lorde dyd first for vs him selfe No man can make any exception to this proposition onlesse he wyll cleane weaken Cyprians reason againste those abusers of the Sacrament And then shal we haue no ground to stay vpon but euery glose or interpretation vpon humayne pretenses shal be admitted This assertion of Cyprian is confirmed by Ambrose vppon the first to the Corinthes There hee saith that they receiue the Sacrament vnworthely whiche celebrate otherwise then the Lorde deliuered it For he saith Ambrose cannot bee deuouie which presumeth to doe it otherwise then the aucth our hathe taughte Yea and addeth that we shall make an accompte howe we haue vsed it For the proofe of the Minor let vs consider the historie therof as it is set out in the Euangelistes In the celebration of the Sacramente vsed by Christe there appereth two partes the mattier and the forme The mattier is bread the body of Christe wine and the bloud of Christ of which hee that altereth or taketh away any doth alter and maime christes institution as appereth by Ciprian The forme of ministringe the Sacramente must be taken out of Christes doinges At that time it was taken blessed with thankes geuinge broken distributed eaten dronken charge geuen to remember Christe and his death Therfore hee that altereth or taketh away any of these things maimeth the forme of christes institution and breaketh Ciprians rule Moreouer the force of these wordes Gaue to them present doth binde to a company because it signifieth a bestowinge of the death of christe not to one but to many Therefore in Luke he geueth an expresse commaundmente of distributinge as hee doeth of eating and drinking saying Take you this and deuide it amonge you But howe can he deuyde it it there bee not a company to receiue it onlesse we should to the deludinge of Christes ordeinance make suche a phantasticall breakynge and deuiding as you doo in your masse For therin by Sergius decrée ye breake it into thrée partes th one of which ye let fall into the wine which there soked signisieth the body of Christ raysed from death and sittinge in the glory The other drie parte that the pryeste eateth signifieth the body of Christ beinge vpon the earth The thirde parte which is wonte to tary on the aulter to the ende of masse signifieth the deade in the Sepulchers vntill the daye of iudgement O great vanities wherewith God punisheth the rashnes of folishe men folowynge their owne phantasies and leauing his holy word But to returne to the proofe of the mattier I wyll folow Cipryans example and confirme the maner of Christes institution by the testimony of S. Paul In him I finde two argumentes One is in these wordes Vnus panis vnum corpus musti sumus Nam omnes de eodem pant participamus Which wordes the holy fathers interpreting cal the Lordes holy supper a Sacramente of vnitée Because that as the breade consisteth of many graines and the wine made of many grapes so wée that bee partakers of that one loffe and one cuppe should be knit together in loue and charitée as the members and partes of one mistical body Wherfore Chrisostome noteth that it is not sayde this eateth of one breade and hee of another but all be partakers of one breade and addeth why we be one loffe and one body Because of the common participacion that we haue of the sacrament This significacion is cleane taken away by priuate masse the vse wherof may séeme rather to be a Sacrament of separation and dispension as after shall more appere The seconde argumente out of Sainct Paul is where to the Corinthê he reprehendeth the abuse of the lords Supper brought in by dissension and factions that weare amonge them Wherby it came to passe that one company would not tary for another to communicate but one sort would receiue with out another Against this abuse hee allegeth the institution of Christ signifienge the same to be against such receiuinge in partes and therfore exhorteth them to tary vntill the