The Sum of Christian Religion, Catechism · Part 2 · Section · Question 70
ON THE 30. SABBATH.Queſt. 70. What difference is there between the Lords Supper and the Popiſh Maſſe?
Anſ. The Supper of the Lord teſtifieth to us, that we have perfect forgivenes of all our ſins for that only ſacrifice of Chriſt, which himſelfe once fully wrought on the CroſſeaHeb. 10.10, 12. & 7.27. & 9.12, 25. John 19.30. Matth. 26.28. Luke 22.19.: Then alſo, that we by the holy Ghoſt are graffed into Chriſtb1 Cor. 6.17. & 10.16. & 12.13., who now, according to his humane nature, is only in heaven, at the right hand of his FathercColoſ. 3.1. Heb. 1.3. & 8.1., and there will be worſhipped of usdMat. 6.20 21. John 4.21, 22. & 20 17. Luke 24.52. Acts 7.55. Col. 3.1. Phil. 3.20. 1 Theſ. 1.19.. But in the Maſſe it is denied, that the quick and the dead have remiſſion of ſins for the only paſſion of Chriſt; except alſo Chriſt be daily offered of them by their ſacrificers. Further alſo it is taught, that Chriſt is bodily under the formes of bread and wine; and therefore is to be worſhipped in themeIn Canone Miſſae, & de conſec. diſt. 2. Concil. Trid. Seſſ. 13.5.. And ſo the very foundation of the Maſſe is nothing elſe then an utter deniall of that only ſacrifice and paſſion of Chriſt Jeſus, and an accurſed IdolatryfHeb. 9.26. & 10.12..
The Explication.
THis queſtion is neceſſary, by reaſon of errours, which by the Maſſe have crept into the Church. It is otherwiſe demanded, Why the Maſſe is to be aboliſhed? But here this queſtion is alſo contained and comprehended: becauſe theſe differences and contrarieties of the Lords Supper and the Maſſe, are the cauſes why the Maſſe is to be aboliſhed. For whereas it hath ſo many abuſes in it, flat repugnant to the Lords Supper, it may not be confounded therewith, nor be thruſt on the Church in place thereof, nor be permitted and tolerated in the Church by godly and religious Magiſtrates; but it ought to be utterly abandoned and put downe. Firſt then let us ſpeak a few words of the name of Maſſe, or Miſſa. The word Miſſa ſeemeth to have his name derived from the Hebrew Maſah; that is, a tribute, or voluntary offering, which was wont to be paid of every one.The originall of the word Miſſa, which we call the Maſſe. The word is found, Deut. 16.10. Miſſach nidbath jadecha, a free gift of thine hand. Now that offering was called ſo, being as it were an yeerly tribute, which was yet no exaction, but given freely. Others interprete it to be a ſufficiency, which is, that there ſhould be given ſo much as was ſufficient: and perhaps this is the truer; becauſe the Lord commanded the Iſraelites, that they ſhould open their hands unto the poore, Deut. 15.….and ſhould lend him ſufficient for his need. This the Chaldee Paraphraſt interpreteth to be Miſſah. Hereof theſe our men think, that it was called Miſſa, as if it were a tribute, and free-offering, which ſhould be every-where offered to God in the Church, for the living and the dead. But this is not of any likelihood to be true. It is manifeſt indeed, that the Church hath borrowed ſome words from the Hebrewes; as, Satan, Oſanna, Sabaot, Halleluja, Paſcha, and ſuch like, But thoſe words came not to the Latine Church, but by the Greeke Church; and thoſe words are found in the Greeke Teſtament, when firſt it was written in Greeke. And therefore wee have no Hebrew words derived unto our Church, which the Greeke Church had not before us. If alſo wee ſeek the Greeke Fathers, the word Miſſa will never be found to have been uſed by them: Therefore I think not that the word Miſſa was taken from the Hebrewes; but Miſſa, which doubtleſſe is a Latine word by originall, ſeemeth to have taken from the Fathers, who uſed Remiſſa for Remiſsio, as Tertullian:Tertul. lib. 4. cont. Marc. Cypr. debono patient. & Epiſt. 4. lib. 3. Wee have ſpoken (ſaith hee) of aDe remiſsa peccatorum.remiſſio; of ſinnes. And Cyprian, Hee that was to give bDaturus remiſſam peccatorum.remiſsion of ſins, did not diſdaine to be baptiſed. And again he uſeth the ſame word: Hee that blaſphemeth against the holy Ghost, hath not cRemiſsam peccatorum non habet.remiſsion of ſins. Wherefore, as they ſay Remiſſa, for Remiſſio; ſo they ſeem alſo to have ſaid Miſſa, for Miſsio. But herein againe they much vary. For ſome will have the word Miſſa to be uſed as it were Miſsio, from an ancient cuſtome of Eccleſiaſticall rites and actions, which came from the Greeke Churches to the Latine, becauſe Sermons and Lectures being ended, before the Communion a Deacon did ſend forth, that is, did command the Catechumenes, the poſſeſted with ſpirits, and the excommunicated perſons to depart, crying with a loud voice; If any Catechumene be yet abiding within the Church, let him depart: and ſo the word Miſſa ſeemeth to be uſed as it were a Miſsion or ſending away, becauſe it was the laſt part of divine Service. Others will have it to be ſo called from a Dimiſsion, or from the manner of dimiſſing the congregation; becauſe, Service being ended, a Deacon dimiſſed them with theſe words: Ite, miſſa eſt; that is, Goe, you may depart: Or, as others interprete it; Go, now is the collection of almes: which they will have to be called Miſſa, of the ſending it in (as we may ſo ſpeake) or throwing or caſting it in for the poore. Lombard hath a new conceit hereof:Lib. 4. diſt. 15. It is called the Maſſe (ſaith hee) becauſe an heavenly Meſſenger cometh to conſecrate Chriſts quickning body, according to that prayer of the Prieſt; Almighty God, command that this be carried by the hands of thine Angell into thine high Altar, &c. Therefore unleſſe an Angell come, it cannot rightly be called a Maſſe. Loe the folly of the man! Againe, The Maſſe is ſo called, either becauſe the hoſt is ſent; whereof mention is made in that Service: whence it is ſaid, Ite, miſſa eſt: that is, Follow the hoſt, Lib. 4. diſt. 24.which is ſent up to heaven, trace yee after it: Or, becauſe an Angel cometh from heaven to conſecrate the Lords body, by whom the hoſt is carried and conveyed to the heavenly Altar. Whence it is alſo ſaid, Ite, miſſa eſt: Goe, it is ſent. Wee reject both the name and the thing. For this word, the Maſſe, doth not agree to the Lords Supper, becauſe the Lords Supper hath nothing common and agreeing with the name of Miſſa, albeit it was uſed of the ancient Writers. Moreover, we have no need of this name, for wee have other words for this purpoſe extant in Scripture, where it is called, The Lords Supper, The Lords Table, Breaking of bread, &c.
Now let us ſee the differences of the Supper, and the Maſſe; and thoſe moſt contrary one to another, and ſuch, as in reſpect whereof, the Maſſe ought to be aboliſhed. They are eſpecially three, and are deſciphered in the Catechiſme: 1. The Lords Supper teſtifieth unto us, That wee have full remiſsion of ſinnes, and juſtification freely by faith, for Chriſts one and onelyonly ſacrifice finiſhed on the Croſſe: according to theſe ſayings of Scripture; The bread is the body of Chriſt, given for us. Heb. 7.27. Heb. 9.12, 26.The cup is the bloud of Chriſt, ſhed for us for remiſsion of ſinnes. Doe this in remembrance of mee. Shew forth the Lords death till hee come. That did hee once, when hee offered up himſelfe. By his owne bloud entred hee in once into the holy place, and obtained eternall redemption for us. For then muſt hee have often ſuffered ſince the foundation of the world, but now in the end of the world hath hee appeared once, to put away ſinne by the ſacrifice of himſelfe. Heb. 10.10, 12, 14.By the which will wee are ſanctified, even by the offering of the body of Jeſus Chriſt once made. This man, after hee had offered one ſacrifice for ſinnes, ſitteth for ever at the right hand of God. With one offering hath hee conſecrated for ever them that are ſanctified. Contrariwiſe, the Maſſe denieth, that both quicke and dead have remiſsion of ſins, by and for Chriſts oblation, except alſo he be daily offered by the Maſsing-Prieſts to God his Father. For thus hath that their Canon, which they call the leſſe: Holy Father, Almighty and Eternall God, receive this immaculate hoſt or ſacrifice, which I thy unworthy ſervant offer to thee my living and true God, for my innumerable ſinnes, offences, and negligences, and for all that ſtand about me here preſent, yea, and for all faithfull Chriſtians, quick and dead, that it may be profitable to me and them to everlaſting ſalvation. And their greater Canon hath: Remember Lord thy ſervants and handmaids N. and all here preſent, whoſe faith and devotion is well knowne unto thee; for whom we offer, or who offer unto thee this ſacrifice of praiſe for themſelves, and all that are theirs, for the redemption of their ſoules, for the hope of their ſafety and ſalvation. What need was there that Chriſt ſhould offer himſelfe at all, if the oblation of a petty Maſſe-Prieſt may ſerve for the redemption of ſoules?
2. The Lords Supper witneſſeth unto us, That Chriſt (according to the Articles of faith) as concerning his humanity, is in heaven at the right hand of his Father, and is not ſhrouded under the bare accidents of the elements or ſignes in the Supper, and that he exhibiteth unto us in the Supper his body and bloud, to be eaten and drunken by faith; and that he ingraffeth us into himſelfe by his holy Spirit, that we may abide in him, and have him abiding in us, as it is ſaid: He that is joyned unto the Lord, 2 Cor. 6.17. & 10.16. Heb. 1.3. & 8.1, 4.is one ſpirit. The bread which we breake, is it not the communion of the body of Chriſt? We have ſuch an high-Prieſt, that ſitteth at the right hand of the Throne of the Majeſty in the heavens. For he were not a Prieſt, if he were on earth. Contrariwiſe, the Maſſe teacheth us, That bread and wine, by force of conſecration, is changed into Chriſts body and blood; and that this his body and bloud in the act of conſecration is conveyed by an Angel into heaven, lyeth corporally under the formes of bread and wine, is really carried up and downe in the hands of the Miniſter, and received by the mouth of the Communicants. Theſe forgeries are repugnant to the Articles of Faith, the Incarnation, the Aſcenſion, and Interceſſion, and the returne of Chriſt unto Judgement: and to the nature of Sacraments, in which the ſignes muſt needs remaine, and not loſe their nature.
3. The Lords Supper teacheth us, That Chriſt is to be worſhipped in heaven at the right hand of his Father. For it overthroweth not, but eſtabliſheth and ratifieth the Articles of Faith and doctrine of the whole Goſpel, which ſheweth, that Chriſt is to be ſought and worſhipped Above. Coloſ. 3.2.Seek the things which are above, where Chriſt ſitteth at the right hand of God: Acts 7.55.And Stephen, when he was ſtoned, ſaw Chriſt, and worſhipped him Above, ſtanding at the right hand of God. The ancient Church alſo ſang in their Liturgy, or common Service and Prayer, Surſum corda, Wee lift up our hearts unto the Lord. On the other ſide, the Maſſe telleth us, That Christ is to be worſhipped in the bread; which adoration and worſhip, queſtionleſſe is idolatrous. For, To worſhip Chriſt in the bread, is, to direct our worſhip in ſoule, minde, cogitation, and as much as may be, in the motion of our bodies, to the place in which the bread is; and turning hereto, to yield reverence unto Chriſt, as if he were preſent there, more than elſe-where. So of old they worſhipped God at the Arke, turning thereto with their minds, and as much as might be, with their externall grace and inclination of body. That this is idolatry, we prove: 1. Becauſe no creature hath power to tie the worſhip of God to any thing or place,Exod. 25.22. & 29.42. 1 King. 8.33. & 12.29, 10, 31. Dan 9.11. 2 Kings 12.13. Amos 4.4. wherein God hath not commanded by expreſſe word himſelfe to be worſhipped, and wherein God hath not promiſed to heare us. And hereby is the cauſe of that difference plainly ſeen, why the Jews, directing their prayer to the Propitiatory or Mercy-ſeat, did notwithſtanding withall in ſpirit worſhip the true God, and were by promiſe from him aſſured to be heard; but worſhipping in Dan and in Bethel, and in the high places, and in the Temple of Samaria, were Idolaters; not knowing what they worſhipped: and the cauſe of this thing is more at large declared, 1 Kings 17.9. 2. Becauſe in the New Teſtament all worſhip, which is tyed to any certain place on earth, is utterly taken away, and ſpirituall worſhip only required, ſtirred and kindled by the holy Ghoſt, and done with a true faith and knowledge of God.Joh. 4.21, 22, 23. So Chriſt teacheth: Yee worſhip that which yee know not, wee worſhip that which wee know. But the houre cometh, when ye ſhall neither in this mountaine, nor at Jeruſalem, worſhip the Father. But the true worſhippers ſhall worſhip the Father in ſpirit and truth. Whereas Chriſt ſaith in ſpirit, not in this mountaine, nor at Jeruſalem, he doth plainly take away worſhip tied and reſtrained to any certaine place on earth. Wherefore we muſt alſo take away, and have in deteſtation this impious invention of Chriſts corporall preſence in the Maſs, or in the bread and wine, which is the foundation of idolatrous adoration or worſhip. For this being put, that Chriſt is in body preſent in the bread (whether it be ſaid to be done by Tranſubſtantiation or Conſubſtantiation) the Popiſh adoration ſtandeth faſt. For as in ancient times, before the Aſcenſion, it was not only lawfull, but behoovefull alſo to worſhip Chriſt whereſoever he was; ſo now alſo, if he be in the bread, he muſt be worſhipped in the bread, whether he be there ſeen, or not ſeen. For much more were we to beleeve the voice of God, then any ſenſe of ours, if it expreſſed and ſpecified any ſuch matter. Likewiſe of the contrary ſide, the preſence of Chriſts body in the bread is taken away, if we take away by Gods commandement this foule and ſhamefull Popiſh adoration of Chriſts body, lying covertly by their judgements under the formes of Bread and Wine. Here the Ubiquiraries except againſt us on their behalfe, that Chriſt is preſent in the bread, not to be worſhipped but to be eaten, and that he commanded not himſelf to be adored, but to be eaten. Anſw. In both theſe aſſeraions they conclude no more, then that which is in controverſie: for Chriſt commanded neither of theſe. If he be in the bread, he muſt there be worſhipped, becauſe of the generall commandement; Let all the holy Angels of God worſhip him. Thou ſhalt worſhip the Lord thy God. They therefore imagine Chriſt in the bread, and yet ſay it is not lawfull to worſhip him; which is an open deceit and mockery. Wherefore Muſculus, and others, to ſalve this ſore, are content to fall downe before the Bread, and worſhip Chriſt therein. But Heſhuſius replyeth againſt us, thus; The Divinity is not adored in all the creatures, though it be preſent in all: Therefore neither is it neceſſary that the humanity ſhould be adored in the bread, though it be corporally preſent therein. Anſ. The examples are not alike. The adoration of the Divinity is not tyed to all creatures, but it is tyed to the humanity aſſumed, as to a proper peculiar Temple. Whereſoever then Chriſts humanity is, there the Divinity will be worſhipped in it, and with it. And indeed, by this their own maine argument,The Ubiquity of Chriſts manhood confuted by the Ubiquitaries own argument. the Ubiquity of Chriſts manhood is quite overthrowne: For, ſeeing the manhood is not to be worſhipped in all creatures, and every-where; it followeth, that it is not preſent in all peares, apples, ropes, cheeſes, &c. as the Ubiquitaries write thereof.
Theſe differences did D. Ʋrſine, in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper teſtifieth, that Chriſts onelyonly ſacrifice juſtifieth: The Maſſe-Prieſts ſay, that the Maſſe juſtifieth for the very worke done, as they uſe to ſpeake: that is, through the externall rite and action. 2. The Supper teacheth us, that Chriſt redeemed us by offering himſelfe for us: The Maſſe-Prieſts ſay, that we are redeemed by Chriſt offered by them. 3. The Supper telleth us, that our ſalvation is perfected by Chriſts owne ſacrifice: The Maſſe-mongers report, that it is perfected by infinite numbers of Maſſes. 4. The Supper inſtructech us, how we are ingraffed into Chriſt by faith by means of the holy Ghoſt: The Maſſe falſly feigneth, that Chriſt entreth into us corporally; or wee are ingraffed into Chriſt by his corporall conveyance into us. 5. The Supper teacheth us, that Chriſt, having ended his ſacrifice, aſcended into heaven: Our Maſſemongers tell us, that he in his body is on the Aliar. 6. In the Supper bread and wine remaine, and change not their ſubſtance; becauſe Sacraments retaine, and change not the ſubſtance of the ſigne: The Maſſe-Prieſts declare unto us, that the ſubſtance of bread and wine is quite aboliſhed, and the accidents onelyonly remaine. 7. The end of the Supper is, the confirmation of faith in Chriſt, and his one onelyonly ſacrifice: The end of the Maſſe is, a confirmation of that opinion of workes meritorious for their very working and performance, and a deniall of Chriſts ſacrifice. 8. The Supper teacheth us, that Chriſt is to be adored above in heaven: The Maſſe-mongers adore him under the formes of bread and wine. Theſe differences prove, that the Popiſh Maſſe, in the foundation and ground thereof, is nothing elſe but a deniall of CHRISTS onelyonly ſacrifice, and an horrible Idolatry. They further point out unto us many cauſes, for which the Popiſh Maſſe ought to be ſuppreſſed, aboliſhed, and abandoned far out of the Church:Nine cauſes why the Maſſe is to be aboliſhed. of which are theſe here expreſſed.
1. The Popiſh Maſſe is a manifold corrupting, or rather aboliſhing of the whole rite inſtituted by Chriſt. For it taketh away the cup from the people, and admitteth many childiſh toyes unknowne to the Apoſtles, and never practiſed by religious antiquity, when as notwithſtanding no creature hath any power to inſtitute any Sacraments, or to change and aboliſh the conſtitutions and ordinances of God.
2. The Maſſe taketh away the ſigne and Sacrament it ſelfe, becauſe it transformeth the ſigne into the thing ſignified. For it denieth that there is any bread and graine remaining; but ſaith, it is the fleſh and bloud of Chriſt ſubſtantially, which is flat repugnant to the nature of a Sacrament, which admitteth not that the ſubſtance of the ſignes be aboliſhed, nor requireth a phyſicall connexion of the ſignes and things ſignified, and therefore no tranſubſtantiation, or corporall preſence in the Supper; but leadeth us unto Chriſt crucified, and now reigning in heaven, and thence communicating himſelfe unto us.
3. The opinion of Merit in the worke done is grounded on the Maſſe. For the Maſſe-Prieſts feigne that the Maſſe is a propitiatory ſacrifice, which for its own worth doth merit, even by the worke it ſelfe wrought, (that is, through the externall right and action) both for him that celebrateth, and for others, remiſſion of ſins. Whereas even Moſes ſacrifices had not this property or power but the only ſacrifice of the Son of God once offered for us, whereunto the Lords Supper leadeth and directeth us, and from which the Maſſe with-draweth us.In what ſenſe the Fathers call the Supper a ſacrifice. The Fathers indeed ſometimes call a ſupper a Sacrifice and ſo it is; but an Euchariſticall or thankſgiving ſacrifice, not a propitiatory ſacrifice, as the Papiſts dreame. And the Supper verily, is even that ſame ſacrifice which Chriſt offered, in ſuch ſort, as the bread is that body which Chriſt gave for us: but ſacramentally. But our Maſſe-Prieſts will have the Maſſe to be not the ſame ſacrifice which Chriſt offered, but diverſe and different from it: For they terme it a ſacrifice without blord, whereby is obtained remiſſion of ſins. Therefore in very truth they deny Chriſts bloody ſacrifice, whilſt they deny that Chriſt hath perfectly merited remiſſion of ſinnes, and invent another ſacrifice for the purging of ſin; howſoever in words they profeſſe that they offer no other ſacrifice then that which Chriſt offered. For it is one thing for the ſame ſacrifice to be often offered, which cannot be verified of Chriſts ſacrifice: and another thing for one ſacrifice to be once offered, and that ſufficient to take away all ſins, which the Scripture affirmeth of Chriſts ſacrifice. For theſe ſpeeches are contradictory; This ſacrifice alone is ſufficient for remiſſion of ſins: and, This ſacrifice with others is offered for ſins.
4. In this errour another lurketh, whereas they beare us in hand that by their Maſſes they are able to obtaine remiſsion of ſins, and redemption of ſoules for ſuch as are abſent, dead, or in Purgatory: though Gods word contrariwiſe reach that we ſhall be cloathed in heaven, if we be found cloathed and not naked on earth; and that we ſhall be judged as we are found in our departure out of this life.Cont. Demet. For (ſaith Cyprian) When we are once deceaſed and have departed this life, there is no place for repentance, no effect of ſatisfaction: here life is either loſt or gained; here we procure eternall ſalvation by our worſhip of God and fruit of faith.
5. Hereof alſo is hatched another fancy, ſeeing they feigne that by that worke of offering the ſacrifice in the Maſſe, they do not only merit remiſſion of ſins, but other benefits alſo: as healing of ſick men, ſheep, horſes, oxen, ſwine, &c. Wherefore, they feigne that in the Maſſe corporall bleſſings, and different in kinde from thoſe which are promiſed in the Goſpel, and ſealed by the Sacraments, are imparted unto them.
6. The Maſſe is repugnant to Chriſts Prieſt-hood: becauſe he is the onelyonly High Prieſt, who hath power to offer himſelfe. The Pope, with his companions, moſt impudently pulleth this honour to himſelf. For theſe deceivers and lying men feigne, with great contumely and deſpite to Chriſt, that they offer againe Chriſt unto the Father, and that they alone are worthy men to offer Chriſt unto his Father: when yet no man, no Angel, neither any creature is of that dignity and worthineſſe, as that he may ſacrifice the Sonne of God. For the Prieſt is above the ſacrifice: they therefore who will be the Prieſts to offer Chriſt, mount and lift themſelves above him. Object. The Prieſts ſlay not, but offer only and preſent the Son unto the Father, that for his ſake he may remit us our ſinnes, and ſo they only apply that one and only ſacrifice of Chriſt. Anſ. It is enough that they ſay, that they offer Chriſt with their hands. For it remaineth that they make themſelves Prieſts, and ſo place themſelves above Chriſt the Son of God. Neither is it materiall, that they deny that they ſlay Chriſt. Many things were offered of old by the Prieſts which were not ſlain, neither were of that quality; but were only offered, as cakes, and liquid offerings, and burnt offerings, and other ſuch like. The Jewes indeed ſlew Chriſt: but it cannot thence be affirmed that they did ſacrifice him; but Chriſt himſelfe was willingly ſlaine, and therefore ſacrificed himſelfe. Chriſt through the eternall ſpirit offered himſelfe without ſpot to God: Heb 9 1…. Heb. 9.28.and verily he offered himſelfe once a ſacrifice unto his Father for us. Christ was once offered to take away the ſins of many; and to them that looke for him ſhall he appear the ſecond time without ſin unto ſalvation. Chriſt after he had offered one ſacrifice for ſins, Heb. 10.12. A propitiatory ſacrifice cannot be without bloudſitteth for ever at the right hand of God. Now the Papiſts (contrary to theſe manifeſt places of Scripture) will have Chriſt to be often offered in the Maſſe. For they ſay, they ſacrifice him indeed, but ſlay him not. But a propitiatory ſacrifice cannot be without ſlaughter: for, Without ſhedding of bloud is no remiſsion.Heb. 9.22.
7. The Maſſe is repugnant unto the Articles of our faith concerning the true humanity of Chriſt, concerning his true aſcenſion into heaven, and his returning from thence at the day of judgement. For, it faſtneth on Chriſt a body made of bread: it feigneth that Chriſt lieth hid corporally under the formes of bread and wine.
8. The Maſſe is contrary to the communion of Saints with Chriſt. For, it imagineth an execrable invention, which is, that Chriſts body doth deſcend into our bodies, and remaineth as long within our bodies, as the formes remaine of bread and wine. But the Supper teacheth that we are made members of Chriſt by the holy Ghoſt, and ingraffed into him.
9. The Maſſe is repugnant to the true worſhip of God, becauſe it maketh Chriſt to be there corporally preſent, and ſo by conſequent there to be worſhipped. Even as of old before his aſcenſion it was not only lawfull, but in duty required, that Chriſt ſhould be worſhipped in whatſoever place he was, and ſo alſo did his Diſciples alwayes worſhip him, when he was preſent, as alſo when he aſcended from them: but after his aſcenſion, they did not from that time adore and worſhip him, turning unto any one particular place more then other. Wherefore, ſeeing the Papiſts in their Maſſe tie the worſhip and adoration of Chriſt to a thing, whereunto Chriſt himſelfe by expreſſe word hath not tyed it; They profeſſe themſelvs to be idolaters, and doe no leſſe abſurdly and impiouſly in this, then if they ſhould worſhip Chriſt at a wall, or if they ſhould worſhip a pillar, falling downe before it.
Hence it is evident that the Maſſe is an Idoll, made by Antichriſt out of divers, and thoſe horrible errours and blaſphemies, and ſubſtituted in place of the Lords Supper, and for this cauſe is juſtly and rightly ſuppreſt. Object. 1. The Maſſe is an application of Chriſts ſacrifice. Therefore it is not to be taken away. Anſ. I deny the Antecedent: becauſe we apply Chriſts merit by faith only, as it is ſaid:Epheſ. 3.17. That Chriſt may dwell in your hearts by faith. Object. 2. There muſt be a perpetuall ſacrifice in the Church, Eſay 66.23. Mal. 1.11.becauſe Eſay foretold that it ſhould be from Sabbath to Sabbath: and Mal. They ſhall offer a pure offering. Anſ. The ſacrifices of the new Church of the Gentiles is the Sacrifice of thankſgiving; and the Prophets inſinuate unto us ſuch a Sacrifice perpetuall and pure. Such a Sacrifice of thankſgiving the Fathers termed the Euchariſt: 1. Becauſe it is a remembrance of Chriſts Sacrifice. 2. Becauſe almes were given in the Primitive Church after the Supper was ended, which were a Sacrifice. But that the Supper ſhould be a propitiatory Sacrifice, the Fathers never ſo much as once dreamed.