Rome hath although in dede clarkly cloked left in the Decretals And in Innocentius to this effect Although that euerie man may pray to any man departed this life of vvhom he had opinioÌ„ of holynesse in the tyme of his life yet appertaineth to the Pope to faincten for by this he had gret reueunes and canonize those that shal be vvorshipped be it eyther by publique or priuate office or seruice or by publique and hallovved Image If thou markest geÌ„tle reader this marchaundize of the Pope thou shalt apperceyue how gaine hath plucked into the church the abuse of the olde Gentiles And here I will anexe according to my promise the maner of consecration of the crosse although it semeth to serue rather for y e place of Chazinzaries for this ende that by it which séemeth most out of doubt and feare of superstition thou mayest sée how in the residue of Images and this they in their consecrating serue superstition and not memorie of their pretended misterie If the priest be not at Masse then he muste put on his surplice and stole and begin thus first sprinkling it with holye water AdiutoriuÌ„ c. domine exaudi c. dominê° vobiscuÌ„ Orato Let vs pray We pray thee O Lorde holy father almighty and eternall God that thou vvouldest vouchsafe to ble ✚ sse this vvood of the crosse That it maye be an healthfull medicine to mankinde a massiuenesse of faith Also a comforte protection and defence against the cruel dartes of the enimies Through Christ our Lord. c. Let vs pray BLe ✚ sse O Lord this thy crosse by the vvhich thou hast berefte and taken the vvorld out of the possession of the Diuill and by thy death haste ouercome the informer of sinne vvho reioyced in the first mans trangressions concerning the forbidden tree Bl ✚ esse à lso O Lorde and make ho ✚ ly this seale of thy holye passion that to thy enimies it may be a let and to thy beleuers make it a perpetual succour amen Then holye water must be cast once yet againe with this prayer Let this vvoode be sanctified in the name of the Fa ✚ ther and the Son ✚ ne and the holy ✚ ghost that suche as pray and bovve for the Lordes sake before this crosse may find health to their bodyes and soules thorovve Christ c. Amen Catholiques BE those that so discant out of harmonie vpon this worde Catholicos that they will haue those people their Church who are y e multude and most vniuersall number Which is as much in consequent to say Whores Baudes Sodomites Infidels and al that vvalke the broad vvay This is in euery of their mouthes Visiblers ARe those that holde opinion that the church of Christ is alwayes visible and to be discerned of the worlde and is neuer hid from the view of man This doctrine the author of the appologie of priuate masse hath Mysterie Mongers ARe of Durandus that interpretateth vveathercocks belles cappes and tippets to a misterie and secret sense Looke in Rationale diuinorum Durandi Aaronistes ARise of Pighius Hierarchie that wil haue the ministerie in the Church of the Gospell be after the fashion of Aaron his Leuiticall order Popistes BE those that saye the Pope can not erre from the faith as Pighius hath taught in his Hierarchie condemning Cardinall Caietane Therefore obey they his commaundements with vttering his spirite and weare his liuerie coates be he neuer so farre distant from their territorie Gospell facers BE those that by crying out on the aucthoritie and name of the Church disgrace the gospell and diminish the authoritie thereof Politique Popistes ARe those that wil all men onelye for temporall and worldly causes vniformitie and comely sight to compose themselues to their manner and fashion of religion As in time paste Iulian the Apostatate in his dayes did And in Germanie the Interim Coniurers MAny of the olde Heretiques hold opinion that all creatures as well the onely Vegitatiue as reasonable are naught Some say they were created naught Some say they are vnholy bicause they are the dwelling temple of the Diuel c. The Popistes haue this doctrine as the fruits of their practize do declare For they coniure the Diuill out of the creatures that they vse for their seruice Yea out of the children that come to baptisme thus after the maner of the Church of Rome I coniure thee vncleane spirite In the name of the Fa ✚ ther and of the Son ✚ ne and of the ho ✚ ly ghost that thou goe out and departe from this seruaunt of God c. And this déede agreeth with the doctrine of S. Thomas But perhappes thou mayst be seduced in this coniuring case for that ignorauntlye thou mayst suppose that children borne vnperfect bicause of the propagation of sinne originall in them haue the Diuell in them Wherefore to make the case plaine of their drifte I let thre here another coniuring practize that they vse of creatures in whom sinne neyther is by propagation nor imitation and of such whose nature can not sinne I coniure thee thou creature oile by God the Father ✚ almighty vvho made heauen and earth the sea and all that is therein Get thee hence and flye avvay all thou povver of the enimie All armye of the Diuill All incursion and all fantasie of Sathan from this creature of oyle that it maye be to all those that vse the same health both of minde and bodye In the name of God ✚ the father c. This their practize bewrayeth their doctrine Hallowers OVt of the aboue sayde heresie of Coniurers doth this procéede that the creature after the comming out of the Diuell is to be halowed For the which cause the Popish prieste in baptisme doeth bealch or blovve on the childe smere him and poulder him that the Diuell coniured out should not retourne againe As S. Thomas in the place last before alledged teacheth And Epistola de consecratione c. per totum Dist de consecratione Creature Swearers WHere as Ieremie by the spirite of God reprehendeth the Israelites for swearing by creatures the Popistes notwithstanding doe teach that it is lawefull to sweare by creatures to wéete vpoÌ„ reliques a consecrated host and suche like as S. Thomas and the Decretalles vnder a speciall title do declare Tyme Seruers ARe those that serue not all the yere but some parts therof with their Matrimonie Sacrament and that is for the hatred they bare vnto it appointing more holinesse in their time than in matrimony Gods holy institution this is common néedeth no reciting of authoritie Formalistes BE those that teache formes and ydle apparayling of things with maners and circumstances that edifye not but are impertinent As in building of a Church that the first stone muste be layed by the B. and that they must cast holy water ouer the ground Also that the first stone must haue a crosse
one of them labouring to set out their peculiar deuise of their brayne sicke mindes bewrayeth his cause to be onely priuate and personall and not religion common to vs al. Against the which if any fact by Luther had bene done it could not be but they shuld haue agréed vpon the cause and circumstances of the same and not to haue lied so lowdely on Luther contrarye to the testimonie of the moste credible Chronicles that pourge him In which seuerall deuise of euery of them thou hast a liuely pattren of the deceiueablenesse of affection For M. Shacklocke stirred at the earnest preaching of the Ministers in Cambridge bycause it toucheth the quicke calleth it Railing making it the roote of his tree that vnder a publique title and cause he might the stylier shoote out the poyson of his tong And in the same blindenesse of affection he falleth into an absurditie of his deuise For be it that I graunt which thing Hosius Euans doe not that rayling is the roote and that that roote bringeth foorth Rebellion the trunke or stocke and Rebellion bloudshed the braunches which haply it may do yet howe can such braunches bring forth for leaues lyes in Religion whiche syth it is not consequent his Klimax is there broken and fayleth and entreth into an absurditie or non sequitur But this thing is proper to that sorte of writers bycause they stande vpon a wrong ground or principle as both Hosius and Staphilus do persuading the people that vntil these .40 yeares there was no question but silence of Religion Hosius speaketh thus Before these .40 yeares last past suche vvas the state of the vvhole vvorld so far as Christian fayth toke anye force that the sentence vvhich vve reade in Genesis myght vvell be reported of it It vvas a land of one lippe The which thing they ymagine as truth shall in the ende of this boke declare the contrarye to haue bene thoroweout euery seculum or age onely bycause they would bring Luther into hatred with al mē as a peace breaker who in déede did take that quarrell in hand which other had iustly begonne but is more renowmed than they his predecessours for that he continued longer in the field than other and God garded him in his time with the ayde of temporall Magistrates whose heartes by his spirite he lightened and inclined towarde the truth Which continuance ayde syth the former writers wanted their laboures in thys cause abridged are partly as smothered raked vp in the heape and multitude of yeares partely forgotten hydden till néede caused the olde wife to trot and rake the heape a downe that she might finde the quietnesse of conscience vvhich is true peace in the knowledge of God through our Lord Iesus Christ But such a continuall or vniuersall consent as they surmize was neuer I excepte dreaming Endymion with his like and the dayes of the generall Apostasie wherof Paule speaketh wherein the end being proper and agreing to our infirmitie being a departing from God concorde therin may soone be had As in the dayes of Noah it was when as the olde worlde agréed in wickednesse sauing poore Noah and his small familie and therefore was derided Surely if thou wouldest consider the time of our sauiour Christ and after him the estate of the primitiue Church thou wouldest conclude that euen the very Church was not of one lippe And not to remembre the time of the Apostles Nouiceship vnder Christ Consider Paule his encoūtring with Peter in a matter of no small wayght which doth testifie that as the elect children of God did increase by the vse of the worde in knowledge so they disagréed in opinion the one from the other as eche abounded in vnderstanding aboue other yea and if thou wilte enter further into this matter thou shalt sée the like frō time to time to wéete betwéene the East and Weast Churches Also aboute Anno. 200. betwene Irenaeus and Pope Victor and so forth on the déeper thou drawest thou findest the more And all though in loue for Religion So that partely bycause of such discord betwene the religious and godly Byshops and partly for the varietie of Heretiques calling themselues Christians the Ievves Ethniques as Clemens sayth defamed Christian religion saying it was not of God Which thing to be otherwise in any congregation it remayning the Church of God were great maruell for that the holy spirit of God y e very light and kindler of their heartes the increaser of knowledge and mayntayner of prophecying interpretation questioning vpon the Scripture is not quenched but kindled and on the growing hande Wherefore Hosius in saying that their Church agréed was of one lippe doth openly confesse that to be in it was not to be in Christes Church as before is manifest And so the consequent that must followe is that Christes Church and theirs are twayne The cause of which vniuersall quietnesse in their Church must be want of interpretation that bréedeth argument which cōmeth of the want of knowledge which procéedeth of y e lacke of the spirit of God who is the very light of our heartes This onely the Israelites haue in Gozan a corner of Egypt and vvalke and stirre vp and dovvne in the same The whole countrey of the Egyptians besydes for wante of lyght walke not but sytte quietly in their chaires not without feare Returning then it is euident what consent or concorde Luther brake namely their dreaming sléepe wherin the wealth of the world and ignorance of God lullied them and not the concorde of truth and knowledge of God Wherefore they are much to be blamed that so arrogantely dare defame so worthy an instrument of Gods glory as to make him authour of Heretiques And thou gentle reader let me be bolde to tell thée the playne truth if that thou wilt credite them art not faultlesse for that it is not matter but affection that so subdueth thy reason From which thou seuerest thy selfe the further the néerer that thou approchest to consente with them who haue not determined among themselues to ioyne in concord And certaynly if folie cause thee of those dysagreing opinions to fantasie any one let the other contrary to it call thee backe If the deuise of the betrayer Euans who sayth that lust is the roote of Heresie like thée let Hosius Shacklock cause it mislike thée who saye the contrary If that rayling M. Shacklocks roote please thée let Euans and Hosius alter thée Finallye be not pleased in them for that they are not pleased among themselues as their sundry deuises contrary to eche others declare If not other yet S. Augustine Byshop of Hippon ought to be the Methode teacher to him that will perfectly entreate of the Church malignante Who considering that euer sithens that God by Adams creatiō had manifested his Churche among earthly creatures the Diuel also hauing no Church of his own creation did peruert
Vbi periculū Dist 63. c. Obeuntibus Pope Innocent did appoynt in a Councell holden at Rome that Byshops shoulde be chosen not only by the Chanons of the mother church but also by other religious Clearkes but nowe contrary to the same the Popes reserue the prouision of y e dignities as of Byshops Archbyshops Patriarches Abbots and such like to himselfe The age of persons that receyue orders now a dayes in the Popes Church althoughe it be done according to the will of the title De aetate qualitate ordinandorum in Clement yet is contrary to the .77 .78 Dist Let this as touching the Chanons suffise for briefenesse sake whiche I in this behalfe busily endeuour Is this the boke that we must beleue as the Gospel Be these the mates to Canonicall Scriptures Is not this to be repugned that repugneth it selfe Or is it to be estéemed or credited as if it were spoken of Peters owne mouth As they for their selues craue credite Vndoubtedly if Peters sermons or epistles had bene as various and contrary as Hereticall and hypocritical as lewde and licentious as the contentes of these Decrées manifestly are the fathers would neuer haue receyued the same as Canonicall but reconed them among the Apocrypha And yet dare the Popistes presume to count them Canonicall and of as greate force as the wordes of Peter And these doe they thrust into heartes and consciences of men vnder the glorious names of Church Fathers Councels Peter Paule and spirite of God onely to the intente that they may throng in after and wring in with their errors supersticions and myssegouernement To this end hath Gratian bene occupied in their Church To this ende hath before him the Heretiques deuisers of the elder Apocrypha writings ben of their father the Diuell vsed Wherefore he is their Ape or sonne that can so handsomely imitate and folow them Therefore I pray thée gentle Reader let him attayne to equall honour with the rest of that preasse And as for Peter his brother authour of the foure bokes of the sentences and therfore commonly called by the name of Master of Sentences he hath many faultes as they themselues confesse and haue condemned at Paris To wéete in his firste boke 4. In the second as many and .3 in the third but in the fourth .15 Which in all make .26 What they are I ouerpasse bycause there is none that is studious but knoweth the same And surely howe bad so euer Peter Lombarde his Diuinitie is as it is bad inough in many places more yet it is much beter than the fruite of Gratians trauayle for that it preacheth Iustification in Iesus Christ by faith and obedience to the Gospel So that it is no maruell that in iudgements and opinions of the Popistes among themselues in Councels general in writings volumes scholes they are so deuided and at square for those braunches must brawle that borne are vpon such a brawling body If M. Stapleton hath reason or authoritie to saye that a Calfe signifieth Luther I do better say that this monster in the scutchion of this trée doth signifie Gratian and Lombardes works persons and Hell hound harmonte Of whiche monster before I doe speake In these foure lines I aunswere Staphilus that hys Calfe signified their Calues of Rome The Calfe borne in cowle it caried to his graue Then Luther is no Calfe that cast the cowle away For the Calfe in the cowle must signifie euer Such Calfe and such cowle as goe both together Peter Lombarde came to the pride of his estimation 20. yeares after his brother Gratian who as before I sayd was in his ruffe Anno. 1120. The which two twēties put together make .1140 In the meane seasō that these two men thus flourished with their works there happened to be borne in the Countrey of Albania Anno 1126. of a base woman thys monster the which is a man childe and a dogs whelpe wholly furnished with all their members growing togither by their backes whose faces stande cleane contrary wayes The application whereof I will not stand now on lest I should séeme enuious agaynst thē or vayne in preaching that to thée which thou gentle Reader being a childe and scholler brought vp in Natures schole long since hast learned canst confirme by experience of the like by the case present apply Therfore I passe frō this that thou art more perfect in to the braunches which thine expectation and attentiuenesse do iustly call for Wherein regarde two things Heresies of their auncestors the elder Heretiques of their owne proper deuising Sacramentarie Donatistes THe Heresie of the Donatistes hath had two speciall maintayners and nourishers of the same called by the name of Donatus The latter had to syrname A casis nigris he was the moste contentious and sternest in this cause For the first was a Numidian as the same authour declareth who at the beginning moued this contention and scisme in the Church at Carthage agaynst Caecilianus chosen maugre his will Byshop But at the laste this enuious and ambitious quarrell turned to an Heresie for commonly such broyles are not without part takings and to diuers perillous sectes and phanatical factions which among other lores for they had not one onely as Augustine noteth taught That a good Minister consecrateth and maketh a good and profitable Sacrament and an euill Minister a naughty vnholy Sacrament and vnprofitable to the receyuer All which happened about the raignes as Hierom noteth of Constant and Constantine the Emperours to wéete Anno Domini 331. or there about some say after I meane not that it so then began as that nowe it should be ended For that deuotion which hath alwayes receyued the erroures of euery age with other filthinesse also dronke the same or else howe coulde Babylon be a cage of foule spirites And doth expressely teache it to those that will viewe and marke their doctrine if but lightly For Gratian testifieth in the Decrées that Pope Gregorie hath written to all Churches in the kingdome of Italie and Dutche lande on this wise Si qui Presbyteri sunt Diaconi vel Subdiaconi qui in crimine fornicationis iaceant Interdicimus eis ex parte Dei omnipotentis sancti Petri authoritate Ecclesiae introitū vsque dum peniteant emendent Si verò in peccato suo perseuerare maluerint nullus vestrum eorum praesumat audire officiū quia benedictio eorum vertetur in maledictionem oratio in peccatum c. The which to interprete meaneth thus If any Priest Deacon or Subdeacon doth rest in fornication we on the behalfe of almighty God by the authoritie of Sainct Peter forbid such the entrance into the Church vntill they repent and amende But if cōtrarywise they had rather abide in this their sinne then loke that none of you presume to heare any suche mans seruice for their blessing wil turne to a cursse their prayer
made of God vvich turneth into vineger engendreth vvormes and mouldeth is burned feedeth men and mice receyueth poyson c. Retourne we now to Aquinas who at the last addeth his iudgement which is the straunger bicause the angelicall doctor teacheth it It is that they engender not in the sacrament after any of the afore sayde sortes but looke vvhat could be engendred of the foresayde substaunces before consecration the same sayth he aftervvard is by miracle engendred of quantitate dimensiua panis vini that is of the firste disposition of the matter of bread and wyne Marcus Antonius sayth that the accidents brede the same Postremo si omnes excutias panis partes proprietates omnes nihil proprietatis decessisse comperies sed manere in accidentibus Appellatur panis manet effigies quae erat manet pondus color durat gustus est idem qui fuerat denique corrūpuntur Last of all if thou wilt search in euery part of the breade all the properties therof thou shalt finde that all properties therof are abiding in the accidents It is called bread the shape which before it hadde remayneth it holdeth waight it kepeth color and yeldeth the olde tast finally it rotteth c. And the same Marcus Antonius I should say M. Gardener in his boke is of the same opinion also in these wordes And shortly to ansvvere this author it is not sayde in the doctrine of transubstantiation that there remayneth nothing for in the visible forme of bread remayneth the proper obiecte of euery sense truely that is sene vvith the bodily eye is truely sene that is felt is truly felt that is sauored is truely sauored those things corrupt putrifie nourish consume after the truth of the former nature The diuersitie of the opinions of Smith Gardener being both of one age and sworn brethren in this field against the reuerend father Cranmer ariseth of this that D. Gardener leaneth toward S. Thomas and D. Smith to Biell a sententiarie and are thus by reason of their diuers teachers diuers Estians THis poore worde Est is diuers wayes canuassed shaken and taken among thē for Marcus Antonius taketh it substātiuely for Is after the simple maner of the worde it selfe Sexta consideratiō est leuis nam catholici simplicitatem sermonis sequuntur vt sit omnino quod Christus esse dicit qui quum de vna substantia pronūciat illam esse corpus suum verbis Christi inhaerentes illam catholici vnam esse profitentur quam Christus declarat videlicet corporis sui c. The sixt cōsideration is of no waight For the Cathoilques followe the playnenesse of the wordes taking wholly it to be the same that Christ hath sayde it is Who sith he hath spoken the wordes of one onelye substaunce and that it is his body they professe it is one substaunce and the same that Christe spake of to wéete his bodye In this saying of Marcus Antonius thou mayest sée is onely taken for it selfe as it soundeth But D. Gardener that Proteus sayth that is is taken for made Which speach breade is the bodye of Christ is as much to say as is made the body of Christ c. Vncertaine demonstratours NO lesse contrary are those Popistes and repugnante in the demonstration that this word Hoc meaneth for Antonius saith thus Hoc est corpus substantiam significare corporis nec de pane cui nihil erat simile quicquid intelligi c. This saying this is my body doth signifie the substance of the body neyther is it al vnderstanded of the breade with the which the body hath no resemblance And so likewise M. Gardener sayth When Christ sayde this is my body there is no necessitie that the demonstration this should be referred to the outvvard visible matter but may be referred to the inuisible substance And the like he hath in another place But M. Gardener in the Diuels sophistrie hath forgotten this doctrine and the wise mans counsel Mendacem memorem esse oportuit It behoueth a lyer to haue good remembraunce for there he sayth Christ spake plainely this is my body making demonstration of the breade vvhen he sayde this is my body But as M. Gardener is against himselfe so is M. D. Smith against him in the same point Metamorphistes THe common opinion of the elder Popistes is that the body of Christ in the sacrament is made of bread with the which M. D. Gardener in many places agréeth saying the Catholique Church acknovvledging Christ to be verye God and verye man hath from the beginning vpon these textes of scripture confessed trulie Christes intent and effectuall miraculous vvorke to make the bread his body and the vvyne his bloude c. And againe he sayth those many hostes after consecration be not many bodyes of Christ but of many breads one body of Christ Also for he gaue that he had consecrated and gaue that he had made of bread Furthermore shevveth me that of bread is the body of Christ And that of breade is made the body of Christ But M. Gardener that séeketh to contrary the truth contrarieth himself agreing with both alike thus And Christ maketh not himselfe of the matter of the bread nor maketh himself so oft of bread a nevv body c. Againe in vvhich misterie it vvas neuer taught as this author vvillingly misreporteth that Christs most precious body is made of the matter of bread but in that order exhibited and made present vnto vs. And in this latter opinion he is become a Thomist secretly graunting that which openly and playnely they would not So playing wily beguily he beguileth himselfe Iudaistes SAinct Thomas saith that euil persons and the reprobate eate the verie body and drinke y e very bloud of Christ in the sacrament Non modo iusti sed peccatores Christi corpus sacramentaliter suscipere valent So that Iudas thereby receyued the body and bloud of Christ So likewise D. Gardener S. Thomas scholer as his maister taught so sayeth For the learned man vvill ansvvere that an euill man by force of Gods ordinaunce in the substance of the sacrament receyued in deede Christes verie bodye there present vvhole Christ God and man But hearing Hilarie Augustine and other fathers pleading hard matter of nullitie against this mariage better aduised doth in another place remember himselfe on this wise But as vve receyue him in the sacrament of his flesh and bloude if vve receyue him vvorthylie so dvvelleth he in vs naturally c. Wherin it is plaine he meaneth that the vnworthy receiuer receyueth him not But D. Smith solde to sinne reclaimeth not himselfe running forward out of the way leapeth ouer hedge and ditch neuer staying to consider the wayes that he hath trode sayth that the vnrepentant sinner hath Christes body yea and spirite in him Mice feeders IF the doctrine of the Cannonistes shoulde
be true the Mice in our dayes might be happy and specially the Church Mice For some of them waying that euill men receyue Christ in the Sacramente fleshe bloude and bones and that by the consecration he is to the substance of bread c. so tied that he may not who would not else dwell with Beliall nor abide with sinners astarte but muste be touched of them and remaine with them do conclude that a Mouse Ratte c. may eate the flesh and drinke the bloud of Christ in the sacrament being holyer and purer than the wicked are F. Perin is of this opinion in his boke and asketh with the Canonistes what inconuenience can come thereof And S. Thomas is also on that part Here D. Gardener yet awakened by the last iobbe that Augustine gaue stādeth for the truth saying that no creature can eate the body and bloud of Christ but onely man While Tariers DOctor Smith sayth that Christ flieth vp into Heauen so sone as the bread is chavved in the mouth or chaunged in stomack But D. Gardener forsaketh here the Popistes in the plaine fielde both D. Smith his sworne brother saying there vvas neuer man of learning that I haue read termed the matter so that Christ goeth into the stomake of the man that receyueth and no further For that vvhich is vvritten cōtra Stercoranistas is nothing to this teaching nor the speache of any glose if there be any such vvere herein to be regarded And in diuers other places of the same worke against M. Cranmer appeareth which thou shalt finde gentle reader in M. Cranmers boke Fol. 60.64.65 Deuotion satisfactours SAint Th. sayth that the Masse is a satisfactorie Sacrifice by the deuotion of the priest and offerer fit satisfactoria illis pro quibus offertur vel etiam offerentibus secundum quātitatem suae deuotionis And before that Sed in satisfactione magis attenditur affectus offerentis quam quantitas oblationis That is the sacrament is satisfactorie for those for whome it is offered or also for the offerer according to the quantitie of the offerers deuotion For in satisfaction regard is rather had to the affection of the offerer than to the quantity of the oblation D. Gardener sayth agaynst it M. Cranmer burdening the Popists with the same Which maner of doctrine I neuer read and I thinke my selfe it ought to be improued if any such there be to make the deuotion of the Priest a satisfaction Satisfactories Reall DOctor Smith sayth the sacrifice of the Masse is the sacrifice that appeaseth Gods wrath and is our satisfaction and reconciliation Priestes do offer for our saluation to gette heauen and to auoyd hell What is to offer Christs body and bloud at Masse to purchas thereby euerlasting life if it be not the Masse to be a sacrifice to pacifie Gods vvrath for sinne and to obtayne his mercy This also M. Gardener confuteth on this wise The onely immolation of Christ in himselfe on the Altare of the Crosse is the very satisfactorie sacrifice for reconciliation of mankinde to the fauour of God And I haue not read the daylie sacrifice of Christes moste precious bodie to be called a Sacrifice satisfactorie But this speach hath bene vsed in dede that the priest should sing satisfactorie vvhich they vnderstode in the satisfaction of the Priestes duetie c. Reiterators DOctor Gardener sayth that Christes Sacrifice by him done on the Crosse is reiterated And then vve must beleue the very presence of Christs body bloud on Gods bords and that Priests do their sacrifice and be therefore called and named sacrificers Agayne The Catholique doctrine teacheth the dayly Sacrifice to be the same in the essence that vvas offred on the Crosse once But this variable man is agaynste him selfe for the truth in another place thus This is agreed and by the Scripture plainely taughte that the oblation and Sacrifice of our Sauiour Christ vvas and is a perfecte vvorke once consummate in perfection vvithout necessitie of reiteration as it vvas neuer taught to be reiterated but a meere blaspheming to presuppose Propitiators THese arise of D. Gardener who agréeth with S. Thomas That the Sacrament is a Propitiatorie Sacrifice thus The acte of the Priest done according to Gods commaundement must needes be Propitiatorie and prouoke Gods fauour ought to be trusted on c. The confuter whereof is the same D. Gardener in these wordes For vndoubtedly Christ is our satisfaction vvholly and fully vvho hath payed our vvhole debt to God the father for the appeasing of his iust vvrath Venialistes ARe they that teach that this sacrament doth purge veniall sinnes onlie as Barth Brix the glosser of the Decrées sayth And Pope Pascasius in the same Chapter the which Iodd Fan. and Archydiacon therevpon sayth Venialia tantū venial sinnes alone And Cardinalis Alexandrinus sayth also so with D. Gardener Mortalistes BE those that say it taketh away mortal sinnes also Of which sect S. Thomas is Et sic hoc sacramentum habet virtutem remittendi quaecūque peccata c. And so this Sacramente hath force and strenght to make strayght and blotte out all kinde of sinnes Breadworshippers DOctor Smith sayth that the figure of the bread and wine is to be worshipped D. Gardener sayth Adore it vvorship it there is not to be sayd of the figure so likewise Marcus Antonius Iacobites THe Heresie of the Iacobites dyd spring aboute the time of the raygne of Heracletus the Emperour And as Nicephorus writeth neere vpon the yeare of our Lord Gods incarnation .625 of one Iacob a Syrian borne an obscure person and of no fame who for the same his vnlenesse was called Zanzalus This man comprised a secte out of the former heresies which is as it were the sinke of all the filthynesse of the former ages And hauing made a medley of the errors of Arrius and Apolinaris doctrine as touching the humanitie and natures of Iesus Christ our blessed Sauior did also in outwarde ceremonies and adiaphorois expresse the same For alwayes the behauiour of any sect is to be fashioned outwardly according to the inwarde doctrine for else were the fashion monstrous and not naturall Therfore vsed they alwayes by their Church rites to preach the same effect of Christes humanitie and natures And the lyuelyer to expresse that Christ receyned not our nature a perfect soule and perfect body of Abrahams seede they vsed in the time of the administration of the holy communion the mysteries of the same very flesh and very bloud of Iesus Christ not to deliuer common breade leauened to the Communicants least they should seme with y e catholique church by the vse of the common breade leauened to confesse that Christ receyued and they in those mysteries deliuered a common body of our common nature leauened as sayth Nicephorus Iidem ipsi re diuina faciendo azymo non