Controversy Concerning the Holy Supper and the Mass, Book 2

Controversy Concerning the Holy Supper and the Mass · Book 2

page missing faults, and very apparant to thoſe which vnderſtand what ſacraments are, and doe knowe the nature of them, and alſo that of the body and of the bloud of Ieſus Chriſt, and of the vnion and the diſtinction of his diuine & humaine natures in the perſon of him. The firſt is, touching the maner of expounding the ſacramentall wordes of the ſupper. The 2. concerning the ſignes of the ſame, and the aboliſhing of them. The 3. cō cerning the thinges that they ſignifie. For the firſt they giuegive to the ſacramentall woordes, by Ieſus Chriſt pronounced in the Supper, an expoſition altogether newe and ſtrange, which cannot in any wiſe agree with any kind of ſacramētal ſpeach, that is in al the holy ſcripture, like vntounto that which Ieſus Chriſt hath vſed in the Supper. For firſt of a ſacramentall propoſition, they wil make a natural propoſition.Note theſe propofitions. By meane whereof they hauehave already ouerthrowne the nature of the Sacraments. For if I ſay of the bread of the Supper, This bread is the body of Chriſt, there is no apparance to take it naturally ſo, as when I ſay, Ieſus Chriſt is man, and Ieſus Chriſt is God: but this propoſition muſt be taken ſacramentally, forſomuch as we muſt alwaies take the ſignification of y^e termes & wordes which men doe vſe, according to y^e matter whereof men ſpeake & y^e nature of y^e ſame. Wherfore if mē ſpeake of natural things, the wordes muſt be taken naturally, but if men ſpeake of ſpirituall and ſacramentall thinges, they muſt be vnderſtoode ſpiritually and ſacramentally.…acramē … ſpeches …d their …e vſe. If there be then ſundry ſortes of ſacramental ſpeaches in the ſcripture, like to that which Ieſus Chriſt did vſe in the Supper, there is no reaſon to take them in one ſenſe in ſome ſacraments, and in an other cleane contrary in ſome others, for ſo much as the matter is alwaies ſacramentall, and the maners of ſpeache alwaies like. And on the other ſide, it is a great fault to take the wordes in their proper and naturall ſignification, when they ſhould be vnderſtoode by figure, and that the meaning of them cannot be true otherwiſe, as they ought to bee vnderſtoode chiefly for two cauſes in the ſpeache of Ieſus Chriſt in the Supper, which woordes are at this day in controuerſie. The firſt is becauſe that al other maners of ſacramental ſpeaches like vntounto this may not be otherwiſe vnderſtoode, nor alſo diuers others which reſemble them. The other is, that if they be expounded otherwiſe, there followe infinite abſurdities, the which do ſufficiently declare that ſuch an expoſition may not agree with the meaning of the wordes of the Lorde. And that which more is, on which ſide ſoeuer the tranſſubſtantiatours & their adherentes may turne them ſelues, they can neuer in any wiſe expounde theſe woordes according to y^e very ſenſe that they would giuegive them, but that they will bee conſtrayned to acknowledge and receyue ſome figure, as I hauehave very amply declared all theſe matters in diuers other bookes. I ſay further alſo, that they ſhall not bee able to finde in all the holy Scriptures any maner of ſpeach,Note … which carieth with it tranſſubſtanciation and conuerſion of one ſubſtance into an other, like to that that Ieſus Chriſt hath vſed in his ſupper. Wherfore is it then that they will here diſguiſe and tranſſorme the language of the holy Ghoſt by a new expoſition, whereof they hauehave neither teſtimonie nor example in the whole ſcriptures, namely in the matter of ſacraments, where they hauehave many to the contrarie: For albeit they ſay they will take the wordes of Ieſus Chriſte ſimply and according to the letter, Yet for all that they doe it not when they doe expounde the meaning of them according to their doctrine. For Ieſus Chriſte hath not ſpoken that which they ſay by their expoſition.

Chapter ii.

Of the aboliſhing of the ſignes of the Supper, and of the things ſignified by them: and conſequently of all the ſacrament by the Romaine Tranſſubſtanciation.

THe other fault which is cōcerning y^e ſignes, confiſteth in that, that by their expoſition, whereby they would eſtabliſh tranſſubſtanciation, they doe aboliſh the material ſignes of the ſupper, conuerting them into the thing which they ſignifie, or at leaſt they do confounde them both together, whereas they ſhould be diſtinguiſhed the one from the other.…te well …s. For euen as a ſacrament cannot be a true ſacrament without the woord of God: no more can it be without material ſignes which are ioyned to that word, as ſeales thereof. Now if the ſubſtance of bread and wine were tranſſubſtanciate and conuerted into that of the body and of the bloud of Ieſus Chriſt, there ſhould be there no more bread nor wine, & by conſequent there ſhould be no more materiall ſignes, foraſmuch as there is none other but the bread and the wine. From whence it ſhould alſo folowe, that there ſhould be at all no ſacrament.Signes …gniftyng thing ſig…ifted. And ſo willing to conuert the ſignes into the thing which they ſignifie: they hauehave neyther y^e one nor the other. For in aboliſhing the ſignes, they aboliſh alſo the thyng which ſhould be ſignified by them.Note this For it can not bee there offered nor communicated ſacramentally, as it ought to be ſet foorth and communicated, if the meanes be taken awaye which the Lord hath ordayned to make vsus partakers thereof. And for to alleadge that the ſignes doe alwaies remayne ſignes albeit that they be conuerted into the thing which they ſhould ſignifie, becauſe that their accidents do alwayes remaine whole, the which do there remayne for ſignes: that is not to ſatiſfie y^e queſtion and the difficultie, but to make it yet greater. For as the accidents may not be without ſubſtaunce,Note th… argume… no more may they be accidentes of ſubſtances, if they be not agreeable to their nature. For albeit that a man may not ſee and perceyue the ſubſtances but by their accidents, it foloweth not for all that, that all accidents do agree with eueryevery ſubſtance, but are attributed vntounto them according to their nature, and diſtinguiſhed as thei are: or otherwiſe al nature ſhould be confounded in a marueilous cōfuſion of ſubſtances and accidents.An othe… argumen… And further wee hauehave to note, that among accidents there be ſome that are ſo proper and natural to their ſubſtance whereof they be accidents, that they may not be ſeparated, without corrupting the ſubiect which ſuſtayneth them: in ſort that when they ſhall be ſeparated, it is no more y^t which it was when they were ioyned vntounto it. And by this meane the bread & the wine may be no more bread and wine, if they hauehave not the colour, & the ſauour, & y^e other qualities which are proper and naturall vntounto them. And if they cannot be that which they ſhould naturally bee without their natural qualities and other accidentes,other …ument. their qualities and accidents may much leſſe be without their ſubſtance.

Chap. iii.

That the bread and the wine of the Supper can not be the true ſignes of the ſame, if they do not remayne alway bread & wine in their proper ſubſtance and nature: and that the tranſſubſtanciators cannot couer their errour with a couer of miracle.

Note well his argument.FRom whence it followeth of two thinges, the one: which is, that the bread & wine remaine alwaies bread and wine, aſwell after the pronunciation of the ſacramentall woordes, as before: forſomuch as they doe alwayes keepe their firſt nature, as all the ſenſes may iudge, the which are not falſe: or els it muſt be that there is ſome illuſion which deceiueth the ſenſes, and that maketh the thinges to appeare otherwiſe then they are in deede: by meane whereof the ſignes ſhould be falſe & not true ſignes. Wherefore being falſe they could not be fignes of true things, for the trouth cannot be repreſented by a lie, nor the true by a falſe, forſomuch as there muſt needes be a true correſpondance betwene the ſignes and the thinges which they ſignifie. They muſt then confeſſe that the accidents are wholly without ſubſtance and without ſubiect, againſt the whole order of God and of nature, or els that the accidents of bread and of wine, be the accidents of the bodie & of the bloud of Ieſus Chriſt, and that the ſame body and the ſame bloud are the ſubiect and the ſubſtance of them. On which ſide ſoeuer they will take it, Note. they ſhal alwaies fall into marueilous abſurdities. For they may not here alledge miracle,Mirac… if that they will not by that meanes ouerthrowe the whole nature of the miracles of God, as by their doctrine they do ouerthrowe the whole order of nature. For as the power of God may not be ſeparated from his wiſdome, by the which he neuer employeth his power, but wiſely, and keeping alwaies good order: euen ſo no more doth hee, be it that he worke naturally or ſupernaturally,Workes naturall ſupernat… rall. but that he maketh that which he hath made, & that that which is, is the ſame in deede, that it is. For if it were otherwiſe, he ſhould be againſt him ſelfe and againſt his owne woorkes. Note. And therefore albeit that he be almightie, yet for all that he doth not, neither alſo will he doe, that the bread and the wine ſhall be bread and wine, and that notwithſtanding they ſhall not be at al, and that they are, & are not at all euen together that which they are, and that he would that they ſhould be. The which thing they ſhould be, if the bread and the wine of the ſupper did keepe continually their former nature, as they do in deed, and the experience ſheweth if: and yet for al that they ſhould not hold their proper ſubſtance, without the which they could not hauehave nor kepe their naturall vertue, as in deede they do hold it, aſwell after the conſecration as before. And if they wil not confeſſe it, they muſt then needes confeſſe that the naturall ſenſes which God hath giuen vsus,…nfider …s abſur…e. doe deceyue vsus, and that the bodily and outward ſenſes doe ſhewe falſe things to the ſpiritual and inward ſenſes. And if it be ſo, there is then the woorke of God corrupted, and his order wholly peruerted. For euen as wee may not ſeparate his wiſedome from his power, no more may wee alſo ſeparate his will, the which wee cannot knowe but ſo farre forth as he declareth by his worde. Nowe he hath not declared vntounto vsus by the ſame,…gument. that the bread which ſhould be baked betweens two hote prons, ſhould be conuerted into the body of his ſonne Ieſus Chriſt, by the vertue of certaine wordes ſpoken ouer it, by the prieſts ſo appointed & qualified as they are in the Romaine Church, nor that the ſame hath euer bene done, nor that it ſhall be done: as he hath declared that his ſonne ſhould take vntounto him our fleſh, and that he ſhould be conceyued in the wombe of a virgine, of whom he ſhould be borne and that he ſhould be conuerſant, not inuiſibly, but viſibly among men. Euen ſo is it of all the other articles of our faith.Note thi… But of that of Tranſſubſtanciation, there is no one Prophet, which hath euer prophecied any thing, nor Apoſtle, no Euangeliſt that euer wrote any thing in ſuch ſorte as the tranſſubſtanciatours doe expound it and ſet it forth. For this cauſe the true auncient Church, and the auncient doctors and diuines of the ſame by whoſe handes wee hauehave receiued al the ſymboles, which the Church yet at this day vſeth, which doe conteyne the Articles of our faith, hauehave not ſet downe any thing touching this Tranſſubſtanciation, nor no one of them which doe depend no not in the very ſymbole, the which the prieſtes doe recite and ſing in their maſſe.

Chapter iiii.

That the doctrine of tranſſubſtanciation can not be true, without ſpoyling of Ieſus Chriſte and his humaine nature.

NOw if they take their ſecond point, whereof I hauehave lately ſpoken, they redouble their faulte, for by that meane, they ſpoyle Ieſus Chriſt of the proprieties,great ab…ditie. without the which his humaine nature cannot be a true humaine nature, in ſort that they giuegive him a humaine bodie, the which altogether and at one time ſhalbe a humaine, and not a humaine bodie. For it cannot be a true humaine bodie, if it hauehave not al that which is proper to a true humaine bodie, and without the which it cannot be an humaine bodie, be it glorified or not glorified. For it muſt needes be alway that a bodie be a bodie (be it glorified or not) and not a ſpirite:…ngnlar ſtruction and that it doe keepe alway his naturall proprieties, without the which it cannot be a true bodie, and ſuch as God hath created it, and would that it ſhould be. For euen as the ſoule of man vnited to his bodie,…ample. cannot be a bodie, becauſe that it is a ſpirite, but remayneth alway a ſoule and ſpirite: euen ſo the bodie cannot be the ſoule, becauſe it cannot be a ſpirite: or els if it be conuerted into ſpirit, it is no more a bodie, as alſo the ſpirite is no more the ſpirite if it be conuerted into bodie. The like is of the bodie and of the ſoule of Ieſus Chriſte, and of his diuine and humaine nature, of the which eueryevery one of them holdeth ſo continually his proprieties, that the one cannot be that which the other is. For albeit that they be vnited together by perſonall vnion, yet for all that they remaine alway diſtinct in their vnitie, according to their proprieties,Note … diſtinct… and not confuſed in ſort that the one cannot be the other: wherefore we may not ſay at all, that the diuinitie is the humanitie, or that y^e humanitie is the diuinitie, nor that the one is conuerted into the other. For if there were ſuch a conuerſion, they ſhould no more be that which they are, but ſhould be chaunged into other natures, which thing cannot be. For God can neuer be but God:Inſtruct… Wherefore he can not be conuerted into man, but he may well vnite man to him ſelfe, as he hath done in the perſon of his ſonne Ieſus Chriſt. In likewiſe man can not be conuerted into God, forſomuch as he is a creature, & that God which is the creator of all, cannot be created, but is without beginning as he is without end and infinite: the which thing can not agree with any creature. From whence it foloweth that the Goddes which are created, and that hauehave had any beginning, are no Goddes at all, but are onelyonly creatures, or elſe illuſions:Or vain imaginat… ons, or phantaſies. And as the ſubſtaunce of God cannot be conuerted into that of man, nor that of man into that of God, for otherwiſe God ſhould not be God, nor man ſhould not be man at all: Euen ſo neyther the one nor the other may be without his conuenient and naturall proprieties. For if the humaine nature hauehave the proprieties belonging to the diuine nature, it is no more humaine nature, but diuine.…ote. In like ſort, if the body and the bloud of Ieſus Chriſt hauehave the natural proprieties which doe belong to the bread and to the wine, as they hauehave indeed, if they hauehave their qualities, & accidents, & theſe ſame effects, they are not at all the body and the bloud of him, but bread and wine, remayning alwaies in their ſubſtance with their accidents.

Chapter v.

That the doctrine of tranſſubſtanciatiō doth ouerthrow a great parte of the Articles of the faith and Chriſtian religion, concerning the worke of the redemptiō wrought by Ieſus Chriſt.

THen euen as the tranſſubſtanciators doe aboliſh from the ſupper the true ſignes of the ſame by their tranſſubſtanciation: euen ſo doe they take away the thinges ſignified by them, to wit, the body and bloud of Ieſus Chriſt, in aſmuch as they tranſfigure them into an other nature,Note wel. ſpoyling them of their bodyly proprieties in ſuch ſort that they are no more a very body nor a very bloud, forſomuch as they hauehave not their naturall proprieties, but hauehave thoſe of the bread and of the wine which ſhould repreſent them, and ſhould not be the thing it ſelfe, the which they ſhould ſignifie. And by the ſame ineane they ouerthrowe all the Articles of our faith, touching the incarnation of Ieſus Chriſt,Acticle… our fai… cleane o… thrown… and his conception and natiuitie, his death, reſurrection and aſcenſion into heauen: for if he hauehave ſuch a body as they attribute vntounto him in their maſſe and ſupper, it is not a true humayne body, in aſmuch as it hath no thing at all of that which is required in a true humayne body, but onelyonly that which is proper and naturall to the bread, if it be ſo that the bread be conuerted into the ſame. From whence it foloweth, nyther that it is not the ſame very body which was conceyued and borne of the virgine Mary,Note th… and which died, roſe againe, and went vp into heauen: or elſe if it be the ſame very body, it was neuer a true body, neyther in the conception and natiuitie, nor in the death, reſurrection and aſcenſion: or elſe it was afterwarde chaunged, eyther into an imaginatiue body, or into a ſpirite, or into God, in ſort that it is become infinite as God, and that it is eueryevery where in his proper eſſence and ſubſtance as God: or at the leaſt y^t it is in many places at one inſtaunt, and that it hath no one qualitie nor quantitie agreeable to a humayne bodie: The which things can in no wiſe agree with the nature of a true body. And y^t which I do ſay of y^e doctrine of the tranſſubſtanciators, may be alſo ſaid of that of the conſubſtanciators, who albeit they doe condenme tranſſubſtanciation as we do, yet for al that they doe conſtitute a corporall preſence of the body and of the bloud of Ieſus Chriſt with the bread and with the wine in the ſupper, which is not greatly different from that of the tranſſubſtanciators, and draweth after it as many abſurdities, concerning y^e proprieties of the humaine nature of Ieſus Chriſt.

Chapter vi.

That the doctrine aſwell of the tranſſubſtanciators as alſo of the conſubſtanciators hath no certayne foundation vponupon the wordes of Ieſus Chriſt, and for what cauſes: and of the chiefe different which is betweene them and vsus, touching the preſence of Ieſus Chriſt in the Supper.

IT may not then bee that the tranſſubſtantiatours, nor alſo y^e cōſubſtantiacors may bragge and glorye as they do, that they hauehave the expreſſed worde of Ieſus Chriſte, who ſayd,Con… well … chapte… This is my body: and that their faith of tranſſubſtantiation or conſubſtantiation, is grounded vponupon the expreſſed and certaine worde of God. For ſeeing that their faith doth ouerthrowe the true faith of the principall articles of the Chriſtian doctrine and religion, which are very plaine & throughly certaine, it followeth then in deede, that it can not be a true faith as touching that point: and by conſequent, it cannot bee builded vponupon the word of God. For they may not bragge to hauehave it in their fauour, if they do not take it in his true ſenſe, without the which it is no more the worde of God, but it is diſguiſed and ouerthrowen. Now it appeareth euidently,Take t… worde of God in h… true ſenſe. that it is taken in an other then his owne true ſenſe, when it is taken in ſuch a ſenſe as ouerthroweth the principal articles of the Chriſtian faith: which are not grounded vponupon any paſſage of the holy ſcriptures that is not well vnderſtoode, but vponupon ſo many teſtimonies of the Prophetes and of the Apoſtles, and ſo plaine and euident, that there may remaine no ambiguitie or doubt to thoſe which do beleeue the diuine letters. The which thing can not bee ſaide of the doctrine of tranſſubſtantiation, nor of conſubſtantiation, which hauehave no other ground, but vponupon a wrong and euill vnderſtanding & expoſition of the wordes of Ieſus Chriſte, the which doth plainely and manifeſtly appeare to bee contrary to the true ſenſe of the ſame, for ſo much as it is impoſſible to agree it,…onſider …ell this …atter. either with the other maners of ſacramentall ſpeache of the ſcriptures, and with their liuely ſignification and expoſition, or els with the nature, as well of the ſacramentes as of the true bodie of Ieſus Chriſte, or of all thoſe articles of the faith, whereof I hauehave now made mention.Expoſition in matter of ſacraments. For the expoſition, which in matter of ſacramētes can not agree with all thoſe points, may not be true. On the contrary, that which diſagreeth not at all, but doth very well agree with all theſe pointes, may in no wyſe be reiected as falſe. Now we ſaye that the ſame of ours doth agree with them very well,Note this. in as much as it agreeth with all other the like paſſages of the ſcriptures, and like maners of ſacramentall and figuratiue ſpeaches, and with the natures of the ſacramentes and of the ſignes of them, and with that of the body and of the blood of Ieſus Chriſt, and with the articles of our faith. For we are not at all in controuerſie with the tranſſubſtantiatours, nor with the conſubſtantiators, touching the wordes of the Supper, whether they be of Ieſus Chriſte, and whether they bee true or no, and whether hee be preſent in the Supper or abſent, and whether his body and his blood be there preſent and diſtributed and communicated or no: for wee all agree in all theſe poyntes. But the different is onelyonly in the maner of the preſence and communication, to witte, whether it bee bodily, or ſpiritually, and whether the body and the bloud of Ieſus Chriſt be there diſtributed,Note th… matter. and eaten and drunken bodily and naturally, or els ſpiritually, and ſuppernaturally. We ſaye, that it is ſpiritually and ſupernaturally, by meane of the reaſons which I hauehave already alleadged: the other ſaye, that it is bodily and naturally, which thing wee can not graunt them, if wee will not foorthwith graunt them al the abſurdities whereof I hauehave made mencion, and a great nomber of other which folowe their doctrine.

Chapter. vii.

Of the adoration of the bread and of the wine, as well in the Maſſe as in their pixtes and boxes, and of the idolatric that therein is.

SO much touching the errour of tranſſubſtantiation, from whence there followeth yet an other very great & very vnſufferable, the which I ſet downe for the ſeconde, concerning the matter of tranſſubſtantiation, and for the ſeuenth of the twelue, into which nomber I bring all the poyntes. This ſame is,Note this well. concerning the worſhipping of the bread and of the wine, in ſtead of Ieſus Chriſt the very ſonne of God, This is an errour which yet draweth after it many other.…e firſt …our. The firſt is, that where the bread & the wine ſhould be diſtributed in the maſſe, to thoſe which be there preſent, as the Lorde hath commaunded that it ſhould be done in the ſupper, they doe onelyonly ſet them out to ſhewe, lifting them vp on high, and cauſing them to bee worſhipped of eueryevery one, as idols, through great ſuperſtition and idolatrie: whoſe like neuer was ſince the beginning of the world, howe great ſoeuer the blindneſſe hauehave bene.…icer. de. …at. deo. li. 3. For as Cicero himſelfe witneſſeth, there were neuer men that did beleeue or thinke, that that which they did eate was God. And there was neuer any people ſo beaſtly, which did thinke that the idols & the viſible things which they did honour and worſhip, were really and eſſentially gods, but onelyonly that they were remembrances and repreſentations. But the idolatrie whereof I now ſpeake, paſſeth on much further. For it contenteth not it ſelf to cauſe the bread and the wine to be worſhipped and honoured as holy & ſacred ſignes, ordeined to be remembrances and repreſentations of the very body & blood of Ieſus Chriſt, but as Ieſus Chriſt him ſelfe in fleſhe and bone, and man and God together.Affirmation. For they affirme, that there is no more bread nor wine, but that that which was bread and wine before the conſecration, is really and in deede Ieſus Chriſte him ſelfe, which thing may not be, by meane of the reaſons which I hauehave already alleadged. From whence it followeth,Note t… idolatrie. that the bread and the wine are there worſhipped for gods, & that that ſame worſhipping is a very idolatrie, and cleane contrary to the holy ordinaunce of the Lorde, and to that which he hath ſayd and done, and commaunded in the inſtitution and adminiſtration of the ſame. For he commandeth expreſly,Luk. 22.… 1. Cor. 11.Luke 221 Cor 11 to doe that which he did in the remembrance of him, and not otherwiſe. Nowe hauing taken the bread & the wine,Conſider this well. hee did not lift them vp on high, nor cauſed them to be worſhipped by his diſciples, before he did diſtribute them, but did diſtribute them to eueryevery of thē, with expreſſe commandement, that they ſhould take both the one and the other, & euen at the ſame very time, that they ſhoulde eate the bread and drinke the wine, euen as they did in deede. And if this can not be proued to be done, neither in their maſſe, nor in the very ſupper which they do adminiſter to the people, there is thē leſſer reaſon to reſerue the bread in pixtes, caſkets, cupbordes, and ſuch like, not onelyonly to cauſe it to bee worſhipped as God, or to beare it about in proceſſion in great pompe and ſolemnitie to that very ende, as the Perſians did beare in time paſt their ſacred fire,Abuſe of the Perſians. but alſo to coniure the time & the tempeſtes, and the Deuils, and to vſe them in ſuch like ſuperſtitions, according as it falleth in their fantaſie. For as I hauehave already heretofore ſhewed,…ote well. albeit that it were ſo, that according to their doctrine of tranſſubſtantiation, the bread were chaunged into the bodie of Ieſus Chriſte, yet for all that, it coulde not hauehave place out of the vſe of the Sacrament, by meane of the reaſons that I hauehave already yelded.Where the …ſe of the …cramēt is Nowe it is very true that there is no vſe there, where the Sacrament is not adminiſtred: and that it is not adminiſtred there where it is not diſtributed with the woorde, to thoſe which are capable of it. And if they doe applie the ſignes thereof to any other vſe then to the ſame, for the which they are ordeyned, that vſe is not lawfull: wherefore it may not bee taken for an vſe, but ſhoulde bee reiected as an abuſe, manifeſtly contrary to the woorde and ordinaunce of the Lorde. And on the other ſyde, if this abuſe were not ſo great, yet ſo is it for all that, that this worſhipping of the bread and of the wyne, and of their holy hoſtie, can not bee without putting them alwaye, which doe worſhippe them, in great daunger of Idolatrie. At the leaſt it can not bee done in fayth, Note. for ſo much as it muſt needes bee that the worſhippers remayne alwaye in doubt, touching the conſecration of the prieſtes, for ſo much as according to their doctrine,Doctri… of the a… uerſarie there is no tranſſubſtantiation, if the intent to conſecrate be not ioyned with the pronunciation of the woordes: and that there is no man that can iudge and bee aſſured of the purpoſe of the prieſtes, no more then they can of their fayth, onelyonly God excepted, which knoweth the heartes.Note t… argume Wherefore either they put them ſelues in daunger to bee idolaters, according to their owne very doctrine, worſhipping the bread and the wyne, in ſteade of the body and of the blood of Ieſus Chriſte: or els they muſt needes worſhip them with condition, the which can not bee voyde of doubt. From whence it followeth, that it can not bee in fayth, but onelyonly in opinion: and by conſequence it is ſinne, ſeeing that whatſoeuer is not of fayth, and without the ſame,Rom. 14Rom 14 can not pleaſe God, but is ſinne.

Chapter. viii.

Of the diuiſion of the ſignes of the Supper, and of the Surſum corda of the Maſſe, and of the ſignification of the ſame, and whereunto it ſerueth at this preſent.

ANd on y^e other ſide, ſeing y^t the Lord hath ordeined 2. ſignes in this ſacramēt, y^e one may not be ſeparated from the other,… ordi…e of the …de vio…ed and …ane ouer…owne. but that his ordinance is there violated and ouerthrowen, contrary to his intent and his expreſſed commandement. Now ſo it is, that the wine appointed to be that ſigne of the bloud, is ſeparated from the bread which is appointed to be the ſigne of the body,…ſurditie. not onelyonly when the bread is reſerued in their pixtes & boxes, all alone without the wine, but alſo in their ſupper, which they adminiſter beſide their maſſe, to them whome they call the Lay people. From whence it foloweth that this bread is not at all the ſacrament of the ſupper, for ſo much as it is not applied to his true vſe, according to the intent and expreſſe commandement of Ieſus Chriſt, but cleane contrary. And if it be not a ſacrament of the ſupper, it can not be an other ſacrament. For Ieſus Chriſt hath not inſtituted any other, to y^t which he hath appointed the bread for a ſigne, but only this. And if it be not at all a ſacrament,Demande. how may it be the body of Ieſus Chriſt, & Ieſus Chriſt him ſelfe, God and man? yea, in ſo many places at one inſtant, as there be boxes, pixtes, cupbordes and caſkets, in the which this bread is reſerued and kept as a relique? Therefore I would gladly, that the tranſſubſtantiators and Romaine doctors ſhould well conſider, in all their worſhippings that they doe to this bread, bee it in their maſſes, or in their pixtes, cupbordes and boxes, or in their proceſſions, to what purpoſe a litle before they do lift it vp in their maſſe, to cauſe it to be worſhipped, they ſay and ſing, Lift vp your heartes, which is as much to ſay, Surſum corda. For it is an exhortation to the Chriſtian people, taken of the true ancient Churche,Conſyde… this. whereby the miniſters did admoniſhe them, which ſhould cō municate at the ſupper, not to ſtay them ſelues and reſt vponupon the viſible ſignes of the ſame, but that they ſhould lifte vp their heartes and their mindes on high, to heauenly and diuine things, repreſented by them, and to the Lorde which only can communicate thoſe things, and will bee ſerued and worſhipped in ſpirit and truth, as he him ſelfe witneſſeth, and not in viſible and corruptible things, nor in things baſe and earthly. For if the time be come, that he will not be any more worſhipped, either in Ieruſalem, or in the mountaine, no more will hee be worſhipped betweene the handes of the Romaine prieſtes, nor in their maſſes and boxes, cupbordes, pixtes, and caſkets. For that cauſe after that this exhortation, Surſum corda, was giuen to all the aſſiſtantes, they anſwered, Habemus ad dominum, which is to ſaye, we hauehave them vp to the Lorde, to witte, the heartes, the which they were exhorted to lift vp on high. Note. For the ſame was ſpoken in a tongue vnderſtoode of al. But to what purpoſe ſerueth it now to ſing in the maſſe, Surſum corda, before the poore people, and the ignorant, which knowe not what men ſaye vntounto thē, neither do they vnderſtand at al the exhortation which is giuen vntounto them, for ſo much as it is deliuered in Latin, and not in their owne language?…ote. And although that it were deliuered vntounto them in their owne language, ſaying, Lift vp your heartes on high, it coulde not ſerue them, but onelyonly to make them lift them vp to the handes of the prieſtes, which holde and lift vp their hoſtie and their cuppe, euen as hye as their pixtes & boxes, wherin they holde their holy hoſtie incloſed,…onſides …is. & no hygher at all. For ſeeing that they doe teache them there to ſeeke God & Ieſus Chriſte our Lorde, they neede not to lift their heartes more high to worſhyppe him in ſpirit and trueth, but rather that they doe abaſe them to the earth, where they ſhewe them their viſible god, whereupon they thinke and reſt. Wherefore they may very wel boaſte thē ſelues, that they hauehave a god which they ſee, and hee ſeeth not them.…ur God …s inuiſible But as for vsus, we knowe no God created nor viſible, but onelyonly hee, which hath created all things, and is not him ſelfe created, and which is eternall and inuiſible, the which doeth very well ſee vsus, albeit that we ſee not him at all, for ſo much as his diuine nature can not bee ſeene. And albeit that hee made him ſelfe viſible in his Sonne Ieſus Chriſte, in whome hee hath declared him ſelfe, yet for all that, Ieſus Chriſt would withdrawe his bodily preſence from this viſible worlde,An i…i… ble world to the ende that wee ſhoulde not ſeeke him any more in this baſe territorie, nor in corruptible things, but that wee ſhoulde ſeeke him in the heauens, where hee is at the right hande of the Father, to worſhippe him there in ſpirit and trueth.He muſt … worſhipp… in ſpirit & trueth. Iohn. 4.John 4 For hee will not bee worſhipped with any other worſhippe then that, wherewith hee hath taught vsus, that God muſt bee worſhipped, ſeeing that hee is the cauſe for the which hee is worſhipped, for otherwyſe it ſhould not be lawfull to worſhip him, ſeeing that that honour apperteineth to none but to God onelyonly.

Chapter. ix.

Of the auncientie of tranſſubſtantiation, and of the worſhipping and keeping of the holy Romaine hoſtie, and of the feaſt and proceſſion which is dedicated vntounto it.

LEt them not then finde it ſtraunge,The very words of the Lord if we doe not beleeue thē at all, when they ſay vntounto vsus, Lo here is Chriſt, yea there is Chriſt: behold, he is in the wilderneſſe, or in the cloſets. For Ieſus Chriſt doth not giuegive vsus teſtimonie of ſuch a preſence of him in his Churche, neither of any ſuch comming of his from heauen but in deede giueth vntounto vsus one cleane contrary. No more may they alſo alleage vntounto vsus in this behalf the authoritie of the auncient Church, nor of the ancient doctours, nor the auncientie of their religion, touching ſuch worſhipping, reſeruation, and keeping of the bread, & of their holy hoſtie.…ranſſub…antiation …onght in… y^e church …bout the …ert 1060. For the auncient Church hath at the leaſt continued vponupon the point of a thouſand and three ſcore yeeres, before that the doctrine of tranſſubſtantiation was brought into it, receiued and approued by the councel, in ſuch ſorte as the Romaine Church hath holdē it euer ſince, to witte, from the time of the Pope Nicholas the ſecōd,Nicholas …he ſecond. Gregorie …e ſeuēth. and afterward of Gregorie the ſeuenth, about the yeere 1074. But this was not done at all without contradiction of many, which coulde not profit at al, forſomuch as they were oppreſſed by the authoritie of the Romaine Popes, and of y^e multitude of their adherentes. The cuſtome for all that, was not in the ſame church, to keepe the bread in cupbordes, boxes, and pixtes, before the time of Honorius the third,Honorius the third. 1226. who ordeined it about the yeere 1226. that hee was in the Romaine Chaire, nor alſo to beare it in ſolemne proceſſion, and to dedicate a ſpeciall feaſt to it, vntounto the time of Pope Vrbane the fourth,Urban the fourth. who ordained that feaſt, which commonly is called the feaſt of God, or of the holy body of God. Beholde then the antiquitie of the religion which followeth ſuch doctrine and ſuch maner of doings, and as touching the principall authours, vntounto the which it may be aſcribed.Note we this. And thereby eueryevery man may knowe, what faith they ought to giuegive to the trāſſubſtantiatours and Romaine doctours, which affirme that the Romaine religion which they at this daye doe followe, is the religion of the true auncient Churche, and that they hauehave receiued it of Ieſus Chriſt, and of his Apoſtles, and is come euen to them, from hande to hand by a continuall ſucceſſion.Romaine Apoſtles. Men may alſo iudge by the very ſame, which were the Apoſtles, from whom they receiued ſuch doctrine, & ſuch ceremonies, ſuperſtitions, and idolatries, and what iniurie they do to Ieſus Chriſt and to his Apoſtles, and to all the auncient Church, in abuſing, as they doe, the name and authoritie of them, to giuegive a more faire ſhewe to the inuentions of men, and the more to cōfirme the poore ignorant in their errours and abuſes. For as I hauehave already declared, the whole ancient church and the true doctors of the ſame did not knowe any ſuch tranſſubſtantiation, as that of the Romaine Church, which is at this daye, nor any other conuerſion of the ſignes of the ſacramēts into the thing which they ſignified, but onelyonly in reſpect of the vſe of them, as I hauehave already declared. And therefore it had alſo no ſuch worſhipping and keeping of the bread and of their hoſtie, as is that whereof I hauehave now ſpoken.

Chapter. x.

Of the ſacrifice of the Romaine Maſſe, and of the building of the ſame vponupon the tranſſubſtantiation, and of the onelyonly ſacrifice of Ieſus Chriſt, and of the contrarietie that is betweene the ſame and that of the Maſſe.

I Will not nowe bryng foorth anye more proofes, wherewith the better to cōfirme that which I hauehave already ſayde of all theſe things, becauſe that I hauehave ſufficiently written of it in diuerſe other bookes, and that I did not determine for this preſent, but onelyonly to touche and handle them briefly and ſummarily. And therefore I will now come to the eight point,…. point. which is concerning the ſacrifice of y^e Romane prieſts in their maſſe: the which dependeth alſo of the tranſſubſtantiatiō, and hath his foundation vpō the ſame. For if they did confeſſe that the bread and the wine did remaine alway bread and wine in the ſame,Note this cunning. they durſt not affirme nor ſaye, that they do offer vntounto God bread and wine in ſacrifice for the remiſſion of ſinnes, & the redemptiō of ſoules, as well the liuing as the dead, as they boaſte them ſelues to doe daily in their maſſes. For, for the firſt, ſeeing that according to the teſtimonie of the Epiſtle to the Hebrewes, Conſide… well this point concerning ſacrifice.there is no ſacrifice offered for the remiſſion of ſinnes, without ſhedding of blood, they can in no waies make ſacrifice of bread and of wine, for ſo much as it ſhoulde bee without ſheading of bloud. And then what reaſon ſhould they hauehave to offer to God bread & wine for y^e redēption of ſoules,Demande and for the ſaluation of man? and of what vertue and efficacie might ſuch a ſacrifice be? And therefore, ſeeing that they woulde conuert the Sacrament of the Supper into a ſacrifice,Note this cunning. and tranſforme it into a Maſſe, they muſt in deede foorthwith tranſſubſtantiate the bread and the wyne, into the bodie and into the blood of Ieſus Chriſte, to the ende that by that meane they might afterwarde offer them in ſaerifice, for the remiſſion of ſinnes, and for the redemption of ſoules, and not onelyonly for the lyuing, but alſo for the dead. Wee may not then greatly marueile if that they doe fight ſtrongly and aſſuredly to mainteine their tranſſubſtantiation:Note this combat. without the which they are neuer able to mainteine their ſacrifice: without the which alſo their purgatorie would yelde them a very barren reuenue, with all their other inuentions. But what foundation hauehave they for this ſacrifice, I do not ſay in the inſtitution of the ſupper of the Lorde onelyonly, but alſo in all the holy ſcriptures? For, for the firſt, we do not reade at all,Note the …ſtitution … the Lord that when Ieſus Chriſt did inſtitute and adminiſter the ſupper, he did in any wiſe offer in ſacrifice, either the bread or the wine, which hee ordeined to be ſignes of the ſame, nor in like ſort his bodie nor his bloud. For it is not in the ſupper y^t he did offer thē really in ſacrifice to God for man,… matter …f great …aight. but vpō the croſſe. For the whole ſcripture maketh no mention of two ſacrifices of Ieſus Chriſt, for the redemption of man, but of one onelyonly, which is ſo perfect that he needed not to make it but one time onelyonly, and it could not bee offered by any other then by Ieſus Chriſte him ſelfe, the very ſonne of God, which onelyonly is the prieſt,Ieſus Chriſt the prieſt, ſacrificer, ſacrifice, temple and altar. the ſacrificer, the Sacrifice, the Temple, and the Altar: and the ſame may in no wiſe be reiterated by any creature, ſeeing that it is of vertue eternall and of deſerte infinite. For this cauſe the ſacrifice of the maſſe can not ſtande with this, but it muſt neceſſarily be that y^e one or the other be abholiſhed, to giuegive place to one onelyonly, ſeeing that there is but one which is full and perfect, and there may none other be had: ſeeing then that the ſame of Ieſus is ſuch an one, it aboliſheth all the others.

Chapter .xi.

Of the difference that the Romaine doctors do put betwene the bloudy ſacrifice & the not bloudy of Ieſus Chriſt, & in what ſenſe the aunciēt doctors of the Church did take both the one and the other, and did cal the ſupper by the name of ſacrifice: And of the things which were obſerued in the aſſemblies of the auncient Church.

IT may not be then, that the Romayne ſacrificers doe lay before vsus 2. ſortes of ſacrifices of Ieſus Chriſt, for the remiſſion of ſinnes, to wit,Blouddy … not bloud… the one not blouddy, that is to ſay, without ſhedding of bloud, the which he offred in the ſupper, and the other blouddy, to wit, with ſhedding of …loud, the which he offered vponupon the croſſe. For by what teſtimonie of the Scripture will they …oue this firſt ſacrifice which they terme,Note this. Demande. not blouddy, vponupon the which we are in controuerſie with them, and of the which they ſay that they …e ſacrificers, and ſucceſſors of Ieſus Chriſt in … behalfe? For we doe not diſagree with thē …t all, as touching the ſecond. And concerning …e firſt, wee will not make any difficultie to …aunt them that the auncient doctors of the …hurch, and the auncient Church which folo…ed their doctrine, hauehave indeede called the ſa…ēt of the ſupper, ſacrifice, in that ſenſe that the holy Scripture calleth the ſame name the woorke of the preaching of the Goſpel,…om. 5. …undry ſa…fices. by the which the true miniſters thereof bring men vntounto God, as though they did offer men vntounto him: and as it doth call alſo the mortification of the Chriſtians, whereby they offer them ſelues vntounto God for liuing and reaſonable ſacrifices, and in like ſort the praiers,Rom. 12. Pſal. 50. Hebru. 13.Rom 12Ps 50 thanks giuing & the almes, becauſe that al theſe things were done aunciētly in the ſupper. For it was not celebrated without the preaching of the word of God,Auncient celebration of the ſupper. nor without praiers and thankes giuing (from whence it hath had the name of Euchariſtie among the Greekes) nor without almes and gathering; and ſuch other like good workes, the which God accepteth for ſacrifices.Not ſacrifices propiciatories. But theſe are not at al propiciatory ſacrifices for the remiſſion of ſinnes, & the redemption of ſoules, but are ſacrifices of praiſe and thankes giuing. For the Chriſtian Church doth not acknowledge any other ſac…fice propiciatorie, but onelyonly that which Ieſu… Chriſt him ſelfe did offer in his owne perſon▪ not whē he did iuſtitute and adminiſter the ſupper, but whē he ſuffered for vsus, and namely inh… he died for our ſinnes.The whole life of chriſt was a perpetual ſacrifice. For al his life was a pe…petuall ſacrifice, but wee take him chiefly in hi… death, becauſe that it was therein ended, as … him ſelfe did witneſſe vponupon y^e croſſe. Then wh… the auncients did call the ſacrament of the ſu… per, a ſacrifice not bloudy; they toke it in the ſēſe that I hauehave already declared, that the Supper was a ſacrifice of praiſe & thankes giuing:Iohn. 19.John 19 they hauehave alſo called it ſo becauſe that they hauehave oftē times taken the name of ſacrifice, for that which we do call diuine ſeruice & praier, forſomuch as al y^e parts therof, & al y^e things therein required, are compriſed in the celebration of the Supper, in that ſame maner as it was inſtituted by Ieſus Chriſt, and celebrated by the Apoſtles, and by y^e true auncient Church.Actes. 4. things in ſingular recōmendaciōActs 4 For according to the teſtimony of Saint Luke, the firſt Chriſtian Church had foure thinges in ſingular recōmē dation in their aſſemblies. The firſt was the praiers, and then the doctrine of the Apoſtles, and the thied, breaking of bread, and the fourth, the communion by the which two latter wee muſt vnderſtand the adminiſtration and diſtri…tiō of the Supper, and the gatherings for the …oore, & the diſtributiōs which were made vntounto …hem. When then the auncients do call the ſup…er ſacrifice, and that they doe make mencion of ſacrifice not bloudy, they vſe it in that ſenſe y^t hauehave already declared, as it appeareth plain… by their owne teſtimony. Wherefore, we wil …t make any great difficulty, to graunt y^t the …upper was a ſacrifice in that ſenſe, to wit, a …acrifice of praiſe and thankes giuing, … not a Sacrifice propiciatorie for the remiſſion of ſinnes & the redemption of ſoules, in ſuch ſorte as the Romaine catholiques do affirme their maſſe to be, into the which they hauehave conuerted the ſupper of the Lorde.

Chapter xii.

Of the trumperies of the doctors of the Romayne Church concerning the name of ſacrifice and the vſe thereof: and chiefly of the confuſion which they put betwene the ſacrifice propiciatorie, and Euchariſtique, and betweene ſacrament, and ſacrifice, and of the differēce that muſt be put betwene the one and the other.

WHereupon it is needful that eueryevery man he warned of 2. trumperies, by the which the Romayne doctors do deceyue the ignorant, a… uſing the name of ſacrifice and of the authoritie and teſtimonie of the auncient doctors of the Church,The firſt deceite. in this matter. The firſt is in the confuſion y^t they make betwene the ſacrifices: The other, in that they take the name of ſacrifice in the writings of the auncient doctors, for y^e maſſe ſuch as it is in the Romayne Church. For firſt they do take for ſacrifice propitiatorie, that which the auncient Doctors did take for ſacrifice … praiſe and thanks giuing, and for a commem…ration of the death of Ieſus Chriſte, the whi… for the ſame cauſe men may call Euchariſtique, euen as ſome men do call it, to giuegive men y^e better to vnderſtand this difference, as men doe cal the Supper Euchariſtie, for y^e ſame cauſe. For the which cauſe they hauehave called the Supper ſacrifice not blouddy, to giuegive to vnderſtande,Sacrific… not blou… that they did not meane to offer Ieſus Chriſt to God in ſacrifice in the ſame for the remiſſion of ſinnes and the redemption of ſoules, for ſomuch as the ſame cannot be done but by the very and onelyonly ſonne of God Ieſus Chriſte, nor without the ſhedding of his bloud: but onelyonly for a cōmemoration of the propiciatory ſacrifice, y^t which Ieſus Chriſt him ſelfe did offer of his owne body & bloud, & to yeeld him praiſe and thankes. For they did knowe very wel, what difference there is betwene ſacrament and ſacrifice, and that the ſupper was not inſtituted by the Lorde for a ſacrifice, but for a Sacrament.An argument of great waight. For in a ſacrifice which is offered for the remiſſion of ſinnes and the redemption of ſoules, it behoueth that the man offer vntounto God the thing which he ſacrificeth vntounto him, and that it be ſufficient to appeaſe …is wrath: or otherwiſe the ſacrifice is not per…ect, neither may it ſatiſfie God. And therefore it was, that al thoſe of y^e Leuits which were …rdayned in the lawe, to repreſent that of Ieſus Chriſt, did ceaſe to giuegive place to him only. But …e ſacraments are ordayned, not at all to offer any thing to god for the remiſſion of ſinnes, but on y^e contrary, to receiue of him the ſpiritual and heauenly good things which he offreth & communicateth vntounto vsus by the ſame. And therefore Ieſus Chriſt did not offer vntounto God eyther the bread or the wine of the Supper,Confider his well or yet his body and his bloud in the ſame, but did offer and communicate them both, to wit, the ſignes and the things ſignified by them, to his diſciples, diſtributing bodily vntounto them that which was bodyly and earthly, & ſptritually that which was ſpiritual and heauenly.… cōmaundement. And therefore he ſaid, Take ye, and eate ye, and drinke ye, the which woordes he did not addreſſe vntounto▪ God, nor conſequently the bread and the wine which he commanded to eate and to drinke, neither his body nor his bloud ſignified by the ſame, but to his diſciples, and conſequently to al thoſe vntounto whom the ſupper is adminiſtred according to his ordinance. And therefore when Ieſus Chriſt ſayd,Luke. 22. 1. Cor. 11.Luke 221 Cor 11 This is my body which is giuen and broken for you, he ſayd it not in reſpect of that which he then did in the ſupper towardes God his father, but in reſpect of that which he after did towardes him vponupon the croſſe, very ſhortly after his ſupper. For it is there where he was giuen for vsus,One Lord gaue him ſelfe for vsus vponupon the croſſe. when he offered him ſelfe vppon the croſſe in ſacrifice … his father, and not at all in the ſupper. For it … not there where he gaue him ſelfe for vsus▪ … where he is giuen to vsus: for he is there giuen vntounto vsus, in aſmuch as he is cōmunicated vntounto vsus by the meane of this ſacrament of the Supper. Whereupon we hauehave to note that Ieſus Chriſt did vſe the preſent time, for the time to come,Note th… Ebrew n… ner of ſpeach. according to the Ebrue maner of ſpeach, which vſeth often times indifferently the time paſſed, y^e time preſent, and the time to come the one for y^e other, & chiefly when it cōcerneth the promiſſes of God, forſomuch as that which he promiſeth is as certaine, as if it were already preſent, or as if it were already done. Note. The like may we ſay alſo of that which is ſayd of the wine, This is my bloud of the newe teſtament, the which is ſhed for many for the remiſſion of ſinnes. For it was not in the ſupper that the body of Ieſus Chriſt was giuen and broken, and his bloud ſhed, but vponupon the croſſe and in his death and paſſion.The latin tranſlator For the which canſe the tranſlator of the common Latin tranſlatiō, the which y^e prieſts vſe in their maſſe, and in all their diuine ſeruice, hath tranſlated theſe, woordes into the time to come for the time preſēt, ſaying, which ſhal be giuen, and which ſhal be broken, and which ſhal be ſhed &c. in the ſtead that there it is, which is giuen, and which is broken, and which is ſhed, in the woordes of the Euangeliſtes and of Saint Paul, as they hauehave ſet them downe in y^e Greeke. And al the auncient doctors of the Church hauehave not taken thē in any other ſenſe.…te. And forſomuch as they did wel vnderſtand what differēce there was betwene ſacrament and ſacrifice, they had not any maſſe to offer vntounto God a ſacrifice of the body and of the bloud of Ieſus Chriſt, as y^e Romaine prieſts at this day doe boaſt thē ſelues to do in theirs: but in the ſtead of ſuch a maſſe they had the Supper, the which they did not celebrate at any time, but that they had preſently communion of the faithfull to whom the ſame was adminiſtred, and not only to a prieſt in particular, as they do in the maſſe.

Chapter xiii.

Of the name of ſacrifice falſely taken for the Romaine maſſe, & how the Romaine doctors in ſtead to proue that Ieſus Chriſt and his Apoſtles did inſtitute and celebrate the Maſſe, doe proue that they inſtituted and celebrated the Supper, & in ſtead to proue that the auncient doctors did take it for a propiciatory ſacrifice, they proue that they vſed the name of ſacrifice in an other ſēſe.

BEholde then here one great trumpery, the which proceedeth either of the ignorance or of the malice of the Romaine doctors & prieſts, which doe make the ignorant beleeue,Conſider this that the auncients did call the Supper ſacrifice in the ſame very ſenſe that they at this day do take it in their maſſe, wherein they doe them great wrong. For they did neuer ſo vnderſtand or teach. And albeit their ſhould hauehave ſo vnderſtood & taught, we mought not folowe their doctrine in that behalfe, becauſe that it ſhould be cleane contrary to that of the Apoſtles, and namely to all the Epiſtle to the Hebrues. And then folowing that trumpery, they doe yet build an other very great one vponupon y^e ſame, which is y^e ſecond,2. Dece… wherof I am now to ſpeake: which is, that they willing to proue that the auncient doctors hauehave approued their Maſſe, and that the ſame was in the auncient Church, ſuch as it is at this day, they take the paſſages wherein the auncient fathers doe vſe the name of ſacrifice, oblation and offering, and ſuch other like, as wel in the latine as in the Greeke, when they ſpeake of the Supper, or of all the diuine ſeruice, as though they had vſed the name of maſſe in the ſame, and that they had vnderſtod by the names which they did vſe, of ſuch a maſſe as y^e Romaine maſſe nowe is. Queſtio For here is no queſtion whether y^e auncients did vſe ſuch words or names, but whether they tooke thoſe words in the ſame ſenſe y^t they are at this day taken in the Romaine Church. And albeit that they ſhould hauehave vſed the name of maſſe, in the ſtead of the name of ſacrifice, and ſuch like, y^t which they vſed, to ſignifie all the diuine ſeruice of the Chriſtians, yet ſhould they hauehave nothing gayned at all. For it muſt yet be, that they doe ſhew that the maſſe of y^e aunciētes was ſuch an one as theirs is, and that there was in it like ſacrifice. The which they ſhal neuer do. For albeit that ſome of the auncients did begin to vſe the name of maſſe for the diuine ſeruice, after three or foure hundred yeres after the natiuity of our Lorde, that notwithſtanding it was but in ſmall vſe: yet in two hundred yeres after that, to wit, before the time of Gregory y^e firſt, no more was it then taken for ſuch a maſſe as it is at this daye in the Romaine. Church. For there was not yet at that time any ſuch,…ante of …fts men neyther could there be, for ſo much as y^e greateſt nomber of the workemen, which hauehave framed y^e ſame from age to age, & frō yere to yere for a lōg time, were not yet borne at y^e time. Behold then howe the Romayne doctors doe deceiue y^e ignorant, vnderunder the name of ſacrifice, and vnderunder the authoritie of the auncient doctors, as vnderunder the name and authoritte of Ieſus Chriſt and of the Apoſtles. For after that they hauehave greatly bragged that Ieſus Chriſt and the Apoſtles did inſtitute and celebrate the maſſe, they proue, to confirme the ſame, that they hauehave inſtituted and celebrated the Supper, wherein they proue and confirme that which is not at all in queſtion or in doubt, and not that at all which is in controuerſie: but in ſtead of prouing and confirming that, they proue and confirme an other thing which is out of al controuerſie. Euen ſo doe they concerning the auncient fathers. For willing to proue by them the ſame of the maſſe and of the ſacrifice thereof, they proue that they hauehave vſed the name of ſacrifice, and other names alſo as well Greeke as Latines, which ſignifie as much as diuine ſeruice, and publike miniſterye in our language.

Chapter xiiii.

In what ſort the ſacrifices of the lawe were ſacraments and ſacrifices both together: and that the ſupper cannot be both, but onelyonly a ſacrament: and of the agreement & difference that is betwene the ſame, and the ſacrament of the Paſchal lambe.

BVt they will replie,Replc… that Ieſus Chriſt and his Apoſtles, and the auncient dnctors of the Primitiue Church, hauehave done both in the Supper, to wit, that they offered vntounto God in Sacrifice, the body and the bloud of Ieſus Chriſt: and thē hauehave alſo forthwith communicated them to the Chriſtian people, & that in ſo doing, there is no inconuenience but y^t the ſupper may be both ſacrament and ſacrifice together. I anſwere,…we…. it is not enough that they do affirme, except they doe proue it foorthwith. I wil graunt them that the ſacrifices of the lawe were alſo as a kind of ſacramēts, and that there were ſome, in the which there was oblation to God of one part of the beaſt which was ſacrificed, and in like ſort communion of an other part among the people, and that there was ioyned to the ſacrifice a banket, the which ſignified the communion of the people in y^e ſame. But that cannot agree with the ſupper.…. For, for the firſt, as there was dayly newe banket in theſe ſacrifices, ſo was there newe hoſtie. For they mought not ſacrifice one very thing oftener then once, nor by conſequent communicate the ſame more often to the people, but they muſt needes take dayly new. But y^e like is not of the ſacrifice of Ieſus Chriſte. For there is but one onelyonly hoſtie of the ſame, which is very Ieſus Chriſt,…ry. 53 …hu. 1. …et. 2. …or. 5. …hu. 19. the which is the lambe of God that taketh away the ſinnes of the worlde, figured chiefly by the paſchall lambe, which among the reſt was chiefly ſacrifice and ſacrament both together, becauſe that the Lord had two regards in the inſtitution of the ſame. For firſt he inſtituted it to be in the Church of Iſrael, for a memoriall and remembrance of the paſſage which the Angell of the Lorde did make in Egypt, ſtriking the firſt borne of the Egyptians,…od. 12.13. and of the deliuerance of the Iſraelites from the captiuitie of them, as Moyſes doeth plainly witneſſe. For the which cauſe it was called by him, and conſequently by the other Hebrues, Peſah, which is to ſay Paſſage, by the name of the thing that it did ſignifie, of the which the Greekes and the Latines hauehave made their worde Paſcha, the which they hauehave vſed, and which ſince hauehave bene cōuerted into our ſpeach, by the name of Eaſter. Beholde then howe this ſacrament had regard vntounto that which was already done, and to that benefit of God y^e which the Iſraelites had already receyued, touching their deliuerance out of Egypt. And by that meane, it was a memorial and a ſacrament cō memoratiue, and a ſacrifice of praiſe & of thanks giuing, in reſpect of the things which were already paſſed. But beſide that,A doubl… regarde y^e paſſeo the Lorde had yet regard to the deliuerāce of mankind the which ſhould be wrought by Ieſus Chriſt, whereof y^t of Egypt was a figure.Our del… uerauce And forſomuch as he ſhould worke this deliuerance by the paſſage of his death and by the ſacrifice of his body and of his bloud,Sacrific… with ſa… ment. the ſacrifice was ioyned to the ſacrament in the Paſchal lambe, to the end that i… ſhould the better repreſent that which was yet to be done and accompliſhed. Beholde wherein it was ordeyned for the thinges which were yet to come, and of the which men did yet looke for the accompliſhment. For that cauſe there was there a ſacrifice, which did repreſent that of Ieſus Chriſt to come. And alſo there was ioyned vntounto, a banket, which did ſignifie the communiō of him, as it ought to be in eueryevery ſacramēt. And therefore Saint Paul hath ioyned the one with the other, expounding the veritie of that figure. For after that he hath ſayde that Chriſte our paſſeouer was ſacrificed,…or. 5. he exhorteth the faithfull to the ſpiritual banket of this ſacrifice, and to the continuall feaſt which wee ſhould make and celebrate alwaies. Seeing then that the thing to come figured by this ſacrifice & ſacrament, was accompliſhed, the one and the other are ceaſſed. For we hauehave nowe the Sacrifice offered by Ieſus Chriſt, whereof the other was but a ſhadowe and figure. Wherfore ſeing that wee hauehave the body and the trueth, the ſhadowe and the figure doth clerely ceaſe. And therefore euen as our Lorde Ieſus Chriſt did chaunge y^e Circumciſion of the Church of Iſrael,…de… …his …ge. into the baptiſme of the Chriſtian Church, euen ſo hath he chaunged the Sacrament of the Paſchall lambe, into that of the Supper, the which hath that in common with the ſacrament of the Paſchall lambe, that as it had regard to the paſſage which was made in Egypt, and to the deliueraunce of the children of Iſrael, which were thinges that were alreadie done: in like ſorte the Supper hath regarde to the paſſage which Ieſus Chriſt hath made by his death, and for the deliuerance which he hath brought to mankind by the ſacrifice which he hath offred in the ſame, which are alſo things that are alreadie done and paſſed. They hauehave in like ſort both of thē this in common,Note th… that euen as the ſacrament of y^e Paſchall lambe, was ordeined and celebrated according to the commandement which the Lord did giuegive to Moſes, in the ſame very night, & in the ſame very time that the paſſage ſhould be made in Egypt, & y^e people deliuered from the ſame,Exod. 12.Exod 12 euen ſo Ieſus Chriſt did intitute and celebrate his Supper in the very fame night,Mat. 26. Mar. 14. Luk. 22. 1. Cor. 11.Matt 26Mark 14Luke 221 Cor 11 and euen before the very time, that he was taken to be brought to be ſacrificed, and to woorke the deliuerance of mankind. For y^t cauſe he vſed y^e very ſame maners of ſpeach in the inſtitutiō, & in the adminiſtration of this ſacrament, as Moyſes did in that of the Paſchall lambe.The word… of Moiſe… For euen as Moyſes did fay of the lambe, It is the paſſeouer of the Lord, which is to ſay, the paſſage the which he did repreſent, giuing to the ſigne the name of the thing ſignified:words …ar lord. euē ſo Ieſus Chriſt did ſay of the bread of the Supper, This is my body, and of the wine, This is my bloud of the newe teſtament, or, This cup is the new teſtament in my bloud. Wherefore it is not alſo to be doubted, that euen as he did folowe the maner of ſpeach of Moyſes, which was much frequented in the holy Scriptures in y^e vſe of the ſacraments: euen ſo did he alſo vſe them in the like ſenſe and ſignification, without diſguiſing any thing at al the accuſtomed language of the holy Ghoſt, by ſenſe newe and ſtraunge to ſuch maners of ſpeach. Thus much concerning that which the ſacraments of the Paſchall lambe, & of the ſupper, may hauehave common together, touching theſe points. But the Supper hath this different from the ſame,…fferent. that it was not inſtituted to be a figure of any ſacrifice to come, nor of any other thing which mought be yet to accō pliſh, but only to be a ſacrament cōmemoratiue of the ſacrifice already offered by Ieſus Chriſt and for the communication of the ſame. And therefore there is no propiciatorie ſacrifice for y^e remiſſion of ſinnes, in this ſacrament offered to God by the miniſters which do adminiſter it, but onelyonly the banket, which witneſſeth vntounto vsus the communication which wee hauehave in the ſacrifice which is already offered. For ſeeing that it endureth for euer becauſe of his eternall and infinite vertue, it needeth not at all to be offered againe: wherefore there reſteth no more to doe in reſpect of the ſame, but onelyonly the application and communication which is done ordinarily in the Churche, by the miniſterie of the woorde of God and of the ſacraments, and chiefly of the ſupper. And therefore Ieſus Chriſte did commande none other thing to be done in the ſame, when he cōmanded the diſtribution of the bread and of the wine, which are the ſignes, but onelyonly to celebrate the remembrance and commemoration of him, in awayting his comming from heauen, as Saint Paul declareth it vntounto vsus,Luk. 22. 1. Cor. 11.Luke 221 Cor 11 ſaying, As often as ye ſhall eate this bread & brinke this cup, you ſhall ſhewe foorth the death of the Lorde vntill the time that he come. Seing then that Ieſus Chriſt hath ioyned none other propiciatorie ſacrifice to his ſupper, but onelyonly that which he him ſelfe hath offered vponupon the croſſe: it followeth then that they which doe ioyne any other vntounto it,Falſaries of the teſtament. are very falſaries and counterfaitors of his teſtament, for ſo much as the ſupper is as his teſtament, and the ſacrament and witneſſe of the benefit which hee offereth and communicateth vntounto vsus by the ſame. Wherefore if men accounte them falſaries, Note. which do falſifie the teſtament of a mortall man, howe great a fault is this, to falſifie the teſtament of the eternall ſonne of God, adding an other ſacrifice to his for the remiſſion of ſinnes, ſeeing that it may not in any wyſe bee reiterated? For ſeeing that there is but this onelyonly hoſtie, euen ſo may the ſame dye but only one, and his blood may bee ſhead but onelyonly once. From whence it followeth alſo,…om. 6. …eb. 9. that it can not bee offered nor ſacrificed to God, but onelyonly one tyme for the remiſſion of ſinnes.The vertue if this ſarifice. Wherefore, ſeeing that Ieſus Chriſte hath already offered the ſacrifice which is of eternall and infinite vertue, there reſteth no more but the partaking and the communication of the ſame, which is repreſented vntounto vsus by the table of the Lorde in the Supper, and in the viſible banquet of the ſame, as it is done in very deede inuiſibly, and ſpiritually towardes the faythfull, by the vertue of the holy Ghoſt and of faith. And by that meane the Supper is not ordeined therein to offer a newe ſacrifice of the body and of the blood of Ieſus Chriſte, nor to reiterate that which hee him ſelfe hath already offered, but onelyonly to be a Sacrament, teſtimonie and commemoration of the ſacrifice once offered, and to communicate in the ſame by the meane of this Sacrament: for ſo much as the ſacrifice can not at all profite vsus to ſaluation, but ſo farre forth as we are made partakers thereof, as it is needefull for vsus to be continually.

Chapter .xv.

That the Maſſe may be neither ſacrifice nor Supper of Ieſus Chriſte, if in deede there were there no other addicion then that of the ſacrifice: and that Ieſus Chriſte may not be offered in ſacrifice, but once, nor by any other then by him ſelfe.

Propiciatorie ſacrifice by wh…ANd therefore when the Romaine prieſts do make of the ſacrament of the ſupper, a propiciatorie ſacrifice of Ieſus Chriſte to God the Father, in ſteade of adminiſtring this Sacrament to the faithfull, as Ieſus Chriſte him ſelfe did and commaunded, and as the Apoſtles and their true ſucceſſours, and all the true auncient Churche did obſerue and practiſe, it appeareth euidently that they doe wholy ouerthrowe the ordinaunce of the Lorde, in what ſorte ſoeuer they colour their Maſſe. For, for the firſt, ſeeing that there is no true communion for the whole Churche therein,Intent of Chriſt. beholde there alreadie the principall intent of Ieſus Chriſte oue… …rowen, in reſpect of the inſtitution of the Supper, and of the chiefe point of the ſame. But there is yet more: For albeit that they did indeede adminiſter the Supper to the whole Churche, as often as they ſhoulde ſaye and ſing their Maſſe, yet ſhoulde they for all that ouerthrowe the ordinance of the Lorde,…ſe. in adding a ſacrifice the which hee hath not ordained, to the ſacrament by him ordained. For firſt he hath not commanded to offer and to ſacrifice to God his father,…ote well …s. either the bread or the wine in the ſupper, neither yet his body and his blood ſignified by the ſame, and thē to offer, preſent and communicate the ſame to his Church, but did cōmaunde to do that only which he hath done in the ſupper,… moſt ſin…lar note. to witte, to diſtribute and adminiſter the things which hee did adminiſter in the ſame. But in ſteade of doing that, the Romaine prieſtes doe nothing in their maſſe of all that which Ieſus Chriſt hath done and commā ded in the ſupper,…bedience …etter then …crifice. but on the contrary, they wil do that which he hath not done & cōmaunded, neither may they in any wiſe doe, nor yet any other creature whatſoeuer, no not y^e very Angels them ſelues.Who is a …ufficient …oſtie to God. For euen as there is no other hoſtie which may be ſacrificed to God for the remiſſiō of ſinnes, ſufficient to ſatiſfie his iudgement, but very Ieſus Chriſt: euen ſo the ſame can not be offered any oftener then onelyonly once, the which endureth alway, for ſo much as it … …erfect and eternall: nor yet by any other the…by him ſelfe onelyonly, for ſo much as there is no ſacrificer meet to offer ſuch a ſacrifice, nor that may be allowed of the Father: as is very plainely and euidently ſet forth in the whole Epiſtle to the Hebrues. From whence it followeth that the ſacramēt of the ſupper can not be y^e ſacrifice of Ieſus Chriſt for the remiſſion of ſinnes,Conſyd… well thi… and then much leſſe the maſſe, for ſo much as it is not the ſupper of the Lorde, and that in deede it can not be ſuch a ſacrifice, albeit it were the very true ſupper of the Lorde. For being the ſupper of the Lorde, it could bee no more the ſame, then that of Ieſus Chriſt and of the Apoſtles, and of the true auncient Church. For the ſupper can not be the ſacrifice which Ieſus Chriſte did offer vponupon the croſſe, by meane of the reaſons which I hauehave already yelded. Now there is none other which is propiciatorie for the remiſſion of ſinnes, and the redemption of ſoules, be it bloodie or not bloodie, as it ſhall pleaſe them to call it, but euen ſo as I hauehave already declared.

Chapter .xvi.

Of the ſtraunge conſequence which followe the ſacrifice of the Maſſe, and howe the Maſſe may not be either ſacrifice propiciatorie, or Euchariſtique, and the cauſe why.

Way well this cōcluſiō throug… out.FRom whēce I conclude either that the maſſe may in no wiſe be a ſacrifice, either for the liuing or for the dead: or els that Ieſus Chriſt is not the true, perfect, and eternall ſacrificer, and the onelyonly ſauiour and redeemer, and that his ſacrifice is not ful and perfect, and by conſequent, that hee is not the true anoynted of the Lorde, and that all that which is wrytten of his office of Sacrificer, and of his ſacrifice, in all the Epiſtle to the Hebrewes, and in all the reſt of the Scriptures, is falſe. From whence it ſhould alſo followe, either that the Scriptures which wee doe call holy, ſhould not bee reuealed by the Spirit of God: or els that the Spirite of God ſhould not bee the Spirit of trueth, as it is,…hu. 14. but the ſpirit of errour and of lyes, and by conſequent God ſhoulde not bee God, but ſhoulde bee in ſteade of the Deuill, which is a lyer and the father of lyes. Behold the ſtraūge conſequēces,…traunge …nſequen…s. on the which men may not thinke without great horrour, which the maſſe draweth after it: for it can not bee ſuch an one as it is ſet foorth vntounto vsus in the Romayne Churche, but that all theſe conſequences muſt needes followe. Nowe they can bee none other then great blaſphemies againſt Ieſus Chriſte and his ſacrifice,…he vertue …f theſe cō …quences. and all his benefites: from whence it followeth neceſſarily, that the maſſe may no more bee the propiciatorie ſacrifice of the body and of the blood of Ieſus Chriſte, then it may be that Ieſus Chiſte ſhoulde not bee the true anoynted of the Lorde. Note. And if it were ſo that his ſacrifice might bee reiterated, yet for all that, the ſame coulde not bee offered by any other then by him ſelfe onelyonly.Vertue … finite. But ſeeing that it is eternall, and of vertue infinite, it is no more needefull that it bee reiterated, not onelyonly by any other then by hym,This ſacr… fice may not be rei… terated. but alſo by him ſelfe. Seeing then, that not onelyonly the Maſſe, but alſo the very Supper, may not bee the propiciatorie ſacrifice of the body and of the blood of Ieſus Chriſte, it followeth then in deede, that it can not bee the very ſelfe Sacrifice which was offered by Ieſus Chriſte vponupon the croſſe. From whence I dos agayne conclude, that if it bee a Sacrifice, it can not bee other then a Sacrifice commemoratiue,Sacrifice cōmemoratiue. of the Sacrifice offered by Ieſus Chriſte. And if it be but a Sacrifice commemoratiue of hym, it is not then a Propiciatorie Sacrifice, but Euchariſtique, to wytte, of prayſe and thankes. Note. But yet before that it maye bee ſuch a Sacrifice, it muſt fyrſt bee, that it bee the true Supper of the Lorde, which thing it is not all, neyther maye bee, beeyng ſuch as it is at this preſent, but is cleane contrary, as men may iudge, as well by that which I hauehave already heretofore ſpoken, as by that which I will yet ſpeake hereafter, & by that meane it ſhal be no pleaſant ſacrifice to God, either in one ſorte or in an other.

Chapter. xvii.

Of the marchandiſe of Maſſes, and of the ſacrifices of the ſame, and of the abuſes that therein are.

…niuty …one by the …omaine …ieſts.ANd by the ſame men may iudge, what iniurie the Romaine prieſtes doe to the Catholiques of the Romaine Church, in ſelling to thē their maſſes for ſacrifices, not only commemoratiues and Euchariſtiques, but alſo propiciatories, being notwithſtanding either the one or the other. And thereby men may knowe what marchantes they are, & what is their marchandiſes in that behalfe. And albeit that it were ſo, that they were ſacrifices in both thoſe ſortes,…illain …affique. yet the markets and faires which they make of thē, ſhould be a very villaine traffique. For do they not ſell them for prices agreed vponupon, as they do all their other ſacramentes and ceremonies, euē againſt their owne councels and canons, and their owne very decrees:…emande. And do they not call the marchandizes of holy things Simonie: O how many prieſtes hauehave they, which hauehave neither cure nor benefice, nor charge of ſoule, which were made prieſtes onelyonly to ſaye maſſes, and which doe liue of the marchandizes which they daily make thereof? And howe many bee there among them which doe liue from the day to his dayes labour, as the prouerbe is, & which hauehave their teeth very ſharpe that day that they finde no marchāts to buye their marchandizes: If I ſhould ſpeake of theſe marchauntes, that which one of their bookes,Stella cle… corum. called Stella clericorum, doth, they would thinke them ſelues marueilouſly outraged by me. And therefore I will cauſe it to be ſpoken vntounto them by the doctour which was the authour of that booke. And to the ende that they doe not thinke that I doe alleadge him falſely, I will cauſe him firſt to ſpeake in his owne proper language, and then I will expounde both the woordes and the ſenſe. Behold now his wordes. The prieſt which doth celebrate maſſe for money, ſeemeth to ſay with Iudas, What wil you giuegive me, and I will deliuer him vntounto you. Therefore it is wrong to ſell his Lord. Thinke thou that y^e firſt ſeruant which ſaide, did hang him ſelfe, Iudas did caſt downe the money in the Temple. The prieſtes which do beſtowe the money that they hauehave of them, for whom they do ſing, at the ſtewes, and vponupon their belly, are worſe. Iudas ſolde Chriſt once, & repented him thereof. And thou perchance haſt ſolde him oftentimes, and doeſt not repent therof. Take heede leſt deſpairing thou do hang thy ſelfe. The wordes in Latin are theſe, Sacerdos qui pro nummis celebrat, videtur dicere cum Iuda, Quid vultis mihi dare & ego vobis eum tradam? Ergo nefas eſt vendere. Dominum ſuum. Cogita quod primus ſeruus venditor ſeipſum ſuſpendit, Iudas enim nummos miſit in Templum. Peiores ſunt ſacerdotes, qui denarios pro quibus cantant, mittunt in lupanar & in ventrem ſuum. Iudas ſemel Chriſtum vendidit, & de hoc penituit. Et tu forte multoties vē didiſti, & non penites. Caue ne deſperans te ipſum ſuſpendas. Behold how this good doctour ſpeaketh. And if the litle marchantes, which are in great trauaile to gaine their poore liuing by theſe marchandizes, may not be excuſed in this point, howe much more are the great and fatte marchants, which ſell them in groſſe, and make greater and more riche traffique of them: Seeing then that it is ſo, they may not finde the matter ſtraunge, if Ieſus Chriſte doe agayne take the whippe in hande to driue ſuch marchauntes out of his Temple,Matt. 21. Mar. 11. Luk. 19. Iohn. 2.Matt 21Mark 11Luke 19John 2 and out of his Churche, and that hee ouerthrowe their ſeates and their tables, by the preaching of his Goſpell. For if compariſon ſhould be made betweene them and thoſe which Ieſus Chriſte did driue out of the Temple of Ieruſalem, the difference woulde bee founde ſo great, that thoſe which Ieſus Chriſte him ſelfe in his owne perſon did driue foorth, ſhoulde be iuſtified by thoſe here, as Samaria did iuſtifie Sodome, and Ieruſalem Samaria, according to the teſtimonie of Ezechiel. Eze. 1….Ezek 1For the marchauntes which were by Ieſus Chriſte driuen out of the Temple of Ieruſalem, had ſufficient aucthoritie by the lawe of God, for that which they did. Note. For they did not at all ſell any falſe marchaundizes, nor diuine and holy things, but onelyonly thoſe things which might bee offered and ſacrificed according to the Lawe, to the ende that the people which came from farre, ſhould be eaſed, and that they ſhoulde not take the payne to leade with them, or to carry ſo farre, that which they would offer and ſacrifice. But for ſo much as thoſe marchauntes did it not for that cauſe, nor to the ende that God might be the more honoured, but tooke onelyonly that colour, to make it to ſerue to their gayne and to couer their auarice therewith, Ieſus Chriſte did dryue them out as Theeues, Sacrilegious, and Robbers, which did villainouſly abuſe y^e name of God by a falſe title: home woulde hee then at this day endure the ſellers of Sacramentes and of Maſſes: For if their doctrine of tranſſubſtantiation were true,A notable argument. they coulde not ſell any Maſſe, without ſelling foorthwith Ieſus Chriſte i… fleſh & bones, the which they do make of y^e bread and of the wine of the ſame, according to their owne very doctrine. And if it bee not true, ſo much the more falſe and vntrue is the marchandize. This notwithſtanding, he that ſhould ſuppreſſe all the faires, markets, & traffiques, which they do make, ſhould forthwith ſee very few… Prieſts at the Altar. For it is for ſuch ſtuffe that they doe ſo fight againſt the preaching of the Goſpell, to mainteine their maſſe and the ſacrifice of the ſame, and conſequently their tranſſubſtantiation, which is the foundation thereof and of all that which it draweth with it. Note. And i… they do confeſſe that their maſſe is no propiciatorie ſacrifice, but only Euchariſtique and commemoratiue of the ſacrifice propiciatorie of Ieſus Chriſt, as ſome of them are conſtrained to confeſſe, ſeing that they may not otherwiſe ſaue nor giuegive colour to their doctrine, they may not yet for all that eſcape cleare, but are yet y^e more to be cōdemned. For they ſell to their marchāts one marchandize for an other, to witte,…o ſell one thing for an other. a ſacrifice of praiſe and thankeſgiuing, in ſteade of a ſacrifice propiciatorie, for the remiſſion of ſinnes, and the redemption of ſoules, as they doe boaſt that they do in their maſſe. And if it be neither y^e one nor the other, as I hauehave already proued, yet are the marchants which do buie ſuch marchandizes the more deceiued. Wherefore I leaue thē to thinke in what eſtimation they ought to hauehave their marchantes. For if they committed none other faulte, this here ſhould be ſufficiēt to cauſe them to leaue & abandon them cleane. For who is ſo euill a marchant as taketh pleaſure to bee deceiued, and to buye euill marchandizes. Thus much concerning the ſacrifice of the maſſe: I will now come to the ninth point, which is yet in controuerſie, the which is concerning the cō munion as wel of the Supper as of the Maſſe.