Controversy Concerning the Holy Supper and the Mass, Book 3

Controversy Concerning the Holy Supper and the Mass · Book 3

The thirde Booke.

Chapter. 1.

Of the Communiō, which may be in the Romaine Maſſe and Supper, and how there is not at all any true Communion, and how that it may in no wiſe be the true Supper of Ieſus Chriſt.

Now the ſupper in… be the ſupper.I HaueHave already here before declared, howe that the Supper may not be the Supper without the Communion of the things which do belong thereunto, and which ought to bee therein cōmunicated, according to the ordināce of Ieſus Chriſt. Now there is no ſuch communion in the Romaine Maſſe. From whence it foloweth that it is not the ſupper of the Lord, & conſequently alſo that it is not the Sacrament thereof, but is a new ſacramēt inuented by mē, and wholy contrary to that of the Lorde, from the which they woulde giuegive vntounto it his foundation and his countenance.…emande. For what communion is there ordinarily, either in priuate or particular maſſes, either in thoſe which are publike the which they do cal parochial: for there is both in the one & in the other, but y^e prieſt only which is at the altar, who doth participate of the bread & of the wine y^t which he doth conſecrate in the ſame. For he eateth and drinketh al alone at his altar, without offering or preſenting any thing of that which he eateth and drinketh, not only to the people which doe aſſiſt at his maſſe, but alſo to his owne fellowes which are of the ſame occupation that he is of, and which helpe him to ſaye and doe the ſame, and are the nereſt to his table and altar. This notwithſtanding, he calleth this litle banquet which hee maketh in his maſſe, Communion: and the praier which followeth it ſhortly after, Poſtcommuniō. Cōmunion is taken of common: but what is it that is there common where one taketh all? The only name which they do vſe, doth conuince them of their errour, and of the wrong that they do to all Chriſtian people. And if they do replie that they …o call this litle banquet Communion, Repl. not in reſpect of the diſtribution which is there made of the bread & of the wine, which is there made to thoſe which doe aſſiſt at their maſſe, for ſo much as there is there none at all made, according as the Lord hath ordeined in his ſupper, but in reſpect of the communication that the prieſt hath with Ieſus Chriſt: whereunto I anſwere, Anſwere. that that anſwere & ſolution is not ſufficiēt enough. For Ieſus Chriſt hath not inſtituted a Supper wherein one onelyonly miniſter ſhoulde communicate, and ſhould diſtribute the Supper vntounto him ſelf alone: but hath ordained it for al thoſe which are capable thereof in his Churche, which is the communiō of Saincts, to the which this ſacrament belongeth in generall, and not to certain particulars only.1. Cor. 11.1 Cor 11 And therfore S. Paul hath written, The bread which we breake, is it not y^e communiō of y^e body of Chriſt, & the cup of bleſſing, the which we bleſſe, is it not y^e cōmunion of the blood of Chriſt? For we which are many are one bread & one body, in aſmuch as we are al partakers of one very bread. S. Paul doth here ſet forth vntounto vsus 2. things. The firſt,Note theſe two thing… y^t the ſupper is not for one alone but for many, & for y^e whol church: & the other, y^t it ought not to be diſmēbred, but to be fully adminiſtred, aſwel to y^e Chriſtiā people as to y^e miniſters of y^e ſame, w^tout cutting frō thē y^t one half, or any thing whatſoeuer, as y^e Romain prieſtes doe in their Supper, which they doe adminiſter to the people, in cutting the cup cleane from them. For it ſufficed them not to cut them off from all the Communion of their maſſes, which they do ſaye, and doe dayly, and likewiſe from that of the parrochial maſſes, which they do ſay eueryevery ſunday: but that they muſt needes cut from them the full one halfe of that Supper which they do miniſter vntounto thē, once, twiſe▪ or thriſe in the yere, vponupon certaine of their moſt ſolemne feaſtes.…oce wel. The which thing is yet an other newe inuention, cleane contrarie, both to the ſupper of the Lord, and to all the true anciēt Church.…onc. …onſt. …eſ. 13. For before the Councel of Conſtance, holden in the yere, 1415. there was neuer any ordinance made in the Church, whereby it was forbidden to adminiſter the cuppe to al the people, as the Romaine doctours them ſelues are enforced to confeſſe. This notwithſtanding, the corrupted and abaſtardiſed Romaine church,Conſider …ell this. which hath made this ordinance, cleane contrary to the expreſſe cōmandement of Ieſus Chriſt and to the obſeruatiō of the true anciēt church, as well the Romaine as of all y^e true vniuerſall churche, is that true ancient Romaine Church, and the true catholique Churche, which did immediatly ſucceede y^e Apoſtles, if we will beleeue the Romaine doctors, albeit that ſhee be apparantly cleane contrary to it.

Chapter ii.

Whether the Supper of the Lord may be a true ſupper, if any of the ſignes of the ſame be cut off, and whether Ieſus Chriſt did ordayne any thing ſuperfluous in the ſame, whether he did ordeine one ſort of ſupper for one ſort of men, and an other for the others.

BVt they will yet replie,Replie. that as the bloud is contayned vnderunder the body, and that the lay people in receiuing the body, receiue alſo the bloud, albeit that they doe receiue but the ſigne of the body and not y^t of the bloud: euen ſo, when the prieſt communicateth alone in the maſſe, he communicateth for al the reſt, and all the reſt do communicate alſo in the perſon of him. Behold a very faire ſtarting hole, and a reaſon very wel grounded. Whereupon I aſke them for y^e firſt, whether Ieſus Chriſt did ordaine any thing ſuperfluous and in vaine in his holy ſupper,Demaund. and that was not very neceſſary? I do not thinke at all that they dare gaineſay this. If there be thē nothing ſuperfluous, neyther that is ordayned in vayne, and without great and neceſſary cauſe in this ſacramēt and myſteries which it containeth, wherefore is it that they dare to cut off any thing frō thence: And if there be any thing ſuperfluous and not neceſſary, Note. wherefore doe they not as wel cut off in their maſſe, that whi… they do cut off in the ſupper of the people, forſe much as it muſt needes be that there be equaltie among al in the ſupper of the Lorde: For h… ordained none other for the miniſters, then h… did for the people, nor for the paſtours then f… the ſheepe, nor for the clerkes then for the lay… And what reaſon hauehave they to cut off rather th… wine, Demaund. then the bread: They wil anſwere that … is becauſe that there is greater daunger in repect of the wine, Anſwere. by meane of the ſhedding tha… may happen, and conſequently of the bloud int… y^t which it is conuerted, by meane of their tranſſubſtanciation. Wherfore is it then, y^t the aunc… ent Church did not aſwel feare this daunger before the time of the Councel of Conſtaunce,An other demaund. a did that Church which hath bin ſince: There … no doubt at al, but that the errour of tranſſubſtanciation hath brought foorth this alſo. For th… Church which hath counterfaited it, hath ha… ſince greater feare to ſhed the bloud, into th… which the wine is conuerted according to the… doctrine, then the true auncient Church ha… which did not know any ſuch tranſſubſtanciat… on. Wherefore ſhe did not alſo feare any ſu… ſhedding of the bloud of Ieſus Chriſt. Note. And f… that alſo that ſhe did not vſe to keepe the bre… and the wine to make them to be worſhippe… as they do at this day in the Romaine Church: in like ſort ſhe did not feare that the body and y^e bloud of the Lord ſhould corrupt in the veſſels, wherein they were kept. Beholde then one reaſon, that the moſt moderne Romaine Church hath had, more then the true auncient Church, concerning this point. And on the other ſide, euen as the prieſtes of the ſame hauehave magnified their dignitie, by meane of their tranſſubſtanciation, not onelyonly aboue all other men, but alſo aboue the virgine Mary and the Angels, euen ſo hauehave they done in the communion of their maſſe and of their Supper. For it is no ſmall dignitie to be able to cauſe Ieſus Chriſte to come and to be betwene their handes, eueryevery day and when it pleaſeth them, & to make gods, and to be the creatours of the creatour, as they hauehave named them ſelues heretofore in their owne very bookes. Therefore it is very reaſonable alſo, that they hauehave their communion apart, ſeparated from others which are not of ſuch dignitie, and that it be different from that which is common to al perſons.

Chapter iii.

Whether the Prieſtes may receiue the Supper for the people, and what communion and excommunication is.

FUrther I aſke them if they would be contē ted that an other man ſhould dine for them,Demaund. or elſe that he ſhould receyue the reuenewes of their benefices, and that he ſhould keepe y^e ſame for him ſelfe, and in the meane time ſhould ſay that he had receyued it for them: I do beleeue that they would not hauehave ſuch vicars nor ſuch receiuers for them, neither at the table nor i… their recepts: but would doe both the one and y^• other in their owne perſon. This notwithſtanding they will needes be vicars of their Parochians in ſuch matters,Vicars. in receyuing alone for them al, that which belongeth generally to eueryevery of them. And the Parochians are very we… contented to hauehave ſuch vicars and receiuers, which do ordinarily receiue the Supper for thē, becauſe that they knowe not what the Supper of the Lorde is, nor what profit or hurt they ma… receiué by the adminiſtration or priuation of ſame: wherefore they cannot knowe nor conſ… der the wrong which they do to them, in ſo d… priuing them, be it in all or in parte. For who … ſhal wel conſider the communion which is in… maſſe, and ſhall iudge thereof according to th… truth, may of right call it, no communion at all but excommunication. For as communicati… ſignifieth the partaking of many in one thing which is common to them al:Excōmunication. ſo on the contra… excommunication ſignifieth the depriuation … ſuch a partaking and communication, as alſo to excommunicate, ſignifieth aſmuch as to be put out of the communion & comminalty. Now it is ſo that the Church, as I hauehave already declared, is the communion of Saints & the comminalty of the faithfull. And forſomuch as the ſacraments, being adminiſtred according to the pure ordinance of the Lorde, are of the principal outward markes of the true Church, and of y^e communion, & comminaltie, ſhe is alſo ſignified and repreſented by them.Note thi… inſtructi… For that cauſe they do receiue thoſe the which they do eſteeme for true members of that whole body, and of all that cō minaltie which we doe call the Church, and the communion of Saints, acknowledging thē as true Burgeſſes and Citizens of the kingdome of heauen, and of the holy Citie of God. And by that meane they do communicate vntounto them y^e Sacraments, which are vntounto them as markes and tokens, which Princes, Lordes, and Captames doe giuegive to their ſeruants and ſouldiours the which they doe aduow & eſteme thē worthy, becauſe of their faithfulnes.Excommunication. On the contrary they doe reiect from the communion of the ſacramēts, thoſe whom they cannot acknowledge for true members of the Church, but onelyonly for notten members, or ſuch as are cut off from the ſame. The which thing they do declare vntounto them when they doe ſhut them from the adminiſtration Note. of them, to ſignifie vntounto them that they are cut off and ſhut out, not onelyonly from the company of y^e faithfull, but alſo of Ieſus Chriſt which is the head, and of al his heauenly court. And by that meane, Note. when they do deny them the markes of the true faithful, and do depriue them thereof, the ſame is as a maner of degradation, as if a man ſhould take from them the tokens which do belong but only to true Chriſtians, & as a man ſhould take from ſouldiours, the liuery of their Prince and Captaine, as from Traitors, or from cowardly and vntrue ſeruants, & ſuch as are vnworthy to be any more receyued into the company of others, which are faithfull and true. For that cauſe we doe call ſuch perſonages, excommunicated.

Chapter iiii.

Of the difference which is betwenc the aſſiſtants at the maſſe, be thei prieſts or no, & the penitents, and excommunicated of the auncient Church, & of the faults which are to be blamed in particular excommunications.

THen when the prieſt,Conſider well this. which is at the altar, receiueth his ſacrament alone, and communicateth nothing to any one of all thoſe which doe aſſiſte at his maſſe, is not this as a kinde of excommunication, whereby he ſhuteth them all out from the Supper which he receiueth all alone? for doth he not as though there were none but he alone which were worthy & capable therof, &. that all the reſt were vnworthy & mought be reiected as perſons excommunicated?The exco… municate… of the auncient Church. For there is no great difference betwene that which they do at this day in y^e maſſe, in reſpect of thoſe which do aſſiſte at the ſame, and that which they did in time paſſed in the auncient Church in y^e adminiſtration of the Supper, towarde excommunicated perſons which were in the place of the penitents. For albeit that they did aſſiſte in the Temple, yet for al that they were ſeparated from thoſe which did communicate at the ſupper, and were ſhut forth from the communication of the ſame, vntil ſuch time as they were reconciled to the Church. But yet they had that more then thoſe hauehave which do aſſiſte at y^e maſſe, that they did vnderſtand both the praiers and the doctrine, which were ſet forth in the aſſemblie, & mought make their profit thereof. But y^e greateſt part of thoſe which doe aſſiſte at the maſſe, may carry away with them no ſuch profit, forſomuch as they vnderſtād there nothing at al. And then when the excommunicated were reconciled to the Church, they mought goe to the ſupper as often as the ſame ſhould be adminiſtred. For they then made no particular. Supper for any, but made it onelyonly generall for all: wheras eueryevery prieſt maketh his particular for him ſelfe, and ſhutteth out all the reſt. Wherein they do commit three notable faults.…otable …lts. The firſt is in y^t as I hauehave already touched, y^t the cōmon people & thoſe whō they call lay, are depriued of y^e Supper in maner al y^e whole yere: albeit that the prieſtes doe eueryevery day make theirs, eueryevery of them in particular. The ſecond is, that in the ſame very time that they do adminiſter the ſupper generally to al, yet doe not the prieſtes adminiſter theirs with the reſt of the body of the Church, but doe it all aparte, as though they were of an other Church, and members of an other body. The third is, that being already ſo ſeparated from the reſt, yet doe they ſeparate them ſelues among them ſelues the one from the other. For eueryevery of them maketh his Supper aparte, vponupon his altar, without communicating any thing to any of his felowes.

Chapter v.

Of the particular maſſes, and Suppers of the Romaine Church: and howe much they are repugnant to the inſtitution & nature of the Supper of the Lord.

THey do very il agree in eueryevery reſpect in this w^t the ordinance of y^e Lord. For men may not ſay at al of any of their Suppers made in this maner, that which Saint Paul hath written of the communion of the true Supper, ſaying,1. Cor. 1…1 Cor 1 Wee which are many, are one bread and one body, forſomuch as we are all partakers of one very bread: For eueryevery one doth not partake here of one very bread nor at one very table,Note th… abuſe of … Supper. for eueryevery one hath his bread and his table apart. Saint Paul in his time did rebuke the Corinthians, for that they did not tary the one for the others, when they did celebrate the Supper, but did ſeparate the one from the others, and chiefly the rich from the poore, as well for the contempt of them, as for the bankets which yet at that time they did adde to the Supper. And for that cauſe he wrote vntounto them, When then ye doe aſſemble your ſelues together, it is not to eate the Supper of the Lorde: for eueryevery man taketh his owne particular ſupper &c. Men mought by greater reaſon ſay the like of this particularitie of maſſes and of Suppers, which are made in the Romaine Church. It is true, that the table of the people is more common. So is it notwithſtanding, that the ſame is yet greatly deuided, and ſeparated without any neceſſity.Example. For as eueryevery prieſt hath his apart vponupon his altar, & in his Chapell, euen ſo do they adminiſter the Supper after their maner, to thoſe which will hauehave it apart and in particular in all their Chappels and altars, the which will ſeparate them ſelues from the common table of others. The which thing doth very euill agree with the nature of this holy Sacrament, which is vntounto vsus a Sacrament,…acramēt … vnion. aſwel of y^e vnion that the faithful hauehave with Ieſus Chriſte their head, as his mēbers, as of that which they hauehave eueryevery of them with the other among them by his ſpirite. Wherefore the more that wee may repreſent this vnion, being all vnited together in the communion of the Supper, ſo much the better doe wee accompliſh that which the ſame Supper doth repreſent vntounto vsus. For that cauſe doe wee eate all of one very bread, and drinke all of one very wine,Cor. 10. the which notwithſtanding that they be both made of ſundry graines gathered together, yet for all that they make but one very lofe and one very wine. And thereby y^e Lord would giuegive vsus to vnderſtand, that wee which were ſcattered abroad, are brought together by his death,Iohn. 11.John 11 as Saint Iohn witneſſeth, and are reunited with him, and y^e one with the other. By meane whereof as we eat al of one bread, & drinke al of one wine & at one very table,Note this …ſtruction euen ſo albeit y^t we be many, yet ought we alwaies to be altogether one, gathered together in one body, as many graines in one lofe & in one wine.…bleſſed …nion. Wherefore if it mought he, that all y^e members of the whole vniuerſall Church mought cōmunicate together at one very table, and ſupper, it were to be deſired that it mought be done, the better to repreſent ſuch a bleſſed vnion. But becauſe that it cannot be ſo done, it is requiſite y^t al doe celebrate the ſame in thoſe places where they may aſſemble commodiouſly in greateſt nombers, for ſo holy and bleſſed a woorke.

Chapter vi.

That the particular maſſes and Suppers of the Romaine catholikes doe rather repreſent a diuiſion and ſcattering abroade in the Church, then an vnion and communion.

ANd therefore the prieſts and the Romaine catholikes do very euil cōſider theſe things. For they do cleane contrary, deuiding and ſeparating them ſelues in ſort that they do deuide and ſeparate them ſelues the one from the others, both in table, in bread, and in their wine, as though their body of their Church were a body deuided, diſmembred, and rent in pieces, and that there were at all neither vnion nor coniunction among them. For, for the firſt,Note thi… diuiſion. beholde there are the tables of the prieſtes ſeparated from that of other men, the which they do not prepare very often: and albeit that they did often prepare them, they do allowe as many particulars as men would hauehave in diuers places, and at ſundry times, without keeping any certaine order. And howe often is it that they doe prepare them for themſelues, whē they do not prepare thē for any other at all? For in al their maſſes, wherein none of the aſſiſtants doe communicate with them, they doe prepare them only for them ſelues. And when they doe prepare them for them ſelues, they ſhould very well content them ſelues to prepare one for al, and to communicate the one with the others, and to receiue the Supper the one at y^e hand of the other, without preparing ſo many tables apart, & ſo many bankets in a morning, al ſeparate the one from the other, as though eueryevery of them did excommunicate his fellowe, being at his ſeueral table and communion, who hath nothing common with any man. Wherin eueryevery of them plaieth two parts: For they play the part of the miniſter which doeth adminiſter the Supper, and of him vntounto whom it is adminiſtred. For eueryevery of them is miniſter to him ſelfe,…ote this …fference. and doth receiue of him ſelfe. If they doe vnderſtand that their maſſe is a Sacrifice and ſacrament of the ſupper both together, as they doe affirme it, they ſhould yet at the leaſt when they hauehave offered their ſacrifice, make their communion more generall then they doe, and to call the people with them thereunto, or at the leaſt their felowes, which are of the ſame very occupation that they are. And in ſo dooyng, it ſhould not be nedefull to hauehave ſo many tables, nor ſo many altars, nor ſo many Chappels. And the fewer y^t they were, ſo much the better ſhould they repreſent the vnion, whereof the ſupper is vntounto vsus a ſacrament, in ſtead of the diuiſion and diſſipation which is in ſo many their Suppers which they make apart, which are no Suppers at all.

Chapter vii.

Of the inequality which is betweene the ſupper of the prieſtes, and that of the people, in the Romaine Church in reſpect of the breads, and of the gods of the ſame, & of their adoration and of their ſacrifice.

ANd then whereas the nature of the Supper requireth an equality in all men, they on y^e contrary doe put there great inequalities.Note th… inequalit… For as they do ſeparate the table of the people from theirs, euen ſo do they make it farre vnequal to theirs: chiefly in two points. The firſt, in that that they doe not giuegive vntounto them of the ſame wine that they do drinke, the which they cut frō them in the banket. The other is, that alſo they put a difference in y^e bread. For thoſe which are for the prieſtes, are greater and larger thē thoſe which are for other men, the which are much leſſe in quantity. And by that meane they hauehave great and litle Gods, as they hauehave great and litle hoſties, the great ones are for the prieſts, & the litle ones for the people.…e gods the …eſtes. And as the dignitie of the prieſts is great aboue al other men, euen ſo is there great difference betwene their Gods, and thoſe of the common people, not only touching their greatnes and forme, but alſo touching their dignities and honours. For euen as theirs are more great and larger, and of fairer ſhewe, euen ſo are they lifted vp on high and ſhewed to al men, and worſhipped ſolemnely of al men. But the other litle gods which are prepared for the common people, are not lifted vp at all in ſuch honour and dignitie, but doe remaine there quietly vponupon the table, vntill the time that they be diſtributed to be eaten, without any other ſhewe or ſo great handling, or ſo much turning and returning by the hands of the prieſtes, as thoſe, which are made for them,…hat gods … offered … ſacrifice. hauehave. And then there is yet this point more, that there are none but the Gods of the prieſtes, which are offered in Sacrifice, and not the others the which are not made but to be eaten incontinently after, or elſe to be kept in boxes, and cupbordes, for a kinde of prouiſion to the end that there be no want of Gods ready made, but that there may bee good ſtore at what time ſoeuer neede ſhall require, either to cary to the ſicke, or to coniure y^e time, the tempeſtes, and the deuils, and to make them to ſerue to other ſuch like occupations. Beholde many inequalities which doe very euill agree with the nature of the Supper, Note. and with the vnion which ſhould be repreſented by the ſame. Wherefore, rather then ſo to diſguiſe it, it ſhould be much more agreeable, not onelyonly that all ſhould hauehave one table, but alſo one very bread and one very wine, and to hauehave the bread made of ſuch a faſhion that it may be broken and diſtributed to eueryevery one,Mat. 26. Mar. 14. Luke. 22. Actes. 2.1. Cor. 10.11. Eſai. 58.Matt 26Mark 14Luke 22Acts 21 Cor 10:11Isa 58 as Ieſus Chriſt and his Apoſtles hauehave vſed it, and as it was vſed and practiſed in the auncient Church. For this maner of diſtribution doth much better repreſent the communion and the vnion of the Church in the ſupper, and the charity y^t the faithful ought to hauehave the one with the other, then when they do giuegive to eueryevery one a little cake apart. For y^e breaking of y^e bread carieth al this w^t it in the Scripture. But this importeth not much. Therfore it may … among iudifferent things, prouided that al … …hich is of the proper ſubſtance of the ſupper, … wel obſerued, according to y^e Lords ordinance.

Chapter viii.

Whether the Romaine prieſts may iuſtly excuſe them ſelues by the people, in that that they are depriued of the communion of their maſſes.

BUt let vsus come now to that which they may replie againſt that which I hauehave euen nowe ſpoken.…ote. The Romaine doctors and catholikes do anſwere vsus when we do blame their, for that there is no generall communion in … maſſes, that there is no fault at al in the prieſte… which ſay it. For they doe excuſe them ſelues y^t they are not the cauſe that there is no communion of the aſſiſtants, for they denie it to no mā: wherefore the fault procedeth from the aſſiſtāts which doe not demaund it at all, and which are not at al diſpoſed to receiue it, as they ought to doe, & not from the prieſtes. By meane whereof they ſhut thē ſelues from it. But who is y^e cauſe thereof, but onelyonly the prieſtes them ſelues? For what admonition doe they giuegive to the people, either in their maſſe or before the ſame, to cauſe them to prepare and diſpoſe them ſelues to the communion which they will adminiſter in the ſame? And when they come to the Altar, do not they know wel enough what ſupper they ought to adminiſter, and which be thoſe that are diſpoſed to communicate at the ſame? doe they not know very well that there are none which are prepared thereunto? for they do not accuſtome at all to communicate the ſame, but to ſuch as are firſt cōfeſſed to them, and by whom they are aduertiſed, whether they hauehave will to communicate or no. And on the other ſide,Horrible deceite. what is the chief cauſe, y^t the people hath ſo ſmal care to cō municate there? is it not becauſe that they hauehave giuen them to vnderſtand, that they do communicate for all in the communion of their maſſe? Wherefore the people beeing ſo inſtructed and falſely perſwaded, do thinke that they may very well reſt vponupon their conſciences. But if they doe excuſe them ſelues vponupon that, that the people is not at all diſpoſed as they ought to bee, they may not ſay the like of them ſelues, at the leaſt of thoſe which are diſpoſed to ſay maſſe, and are accuſtomed daily to ſay it. For they come not at all to the altar without preparing thē ſelues firſt, according to their maner. Wherefore is it then at the leaſt that they do not communicate altogether, and that they adminiſter not a ſupper in commō among them, and ſuch as ſhoul… be diſpoſed to communicate with them, and no… to ſeparate them ſelues eueryevery one the one from the other?

Chapter .ix.

That there was not at al any particular or priuate Maſſe of Supper in the anciēt church, and of the declaratiōs and decrees againſt ſuch as did not communicate at al, nor did tary the ende of the diuine ſeruice: and of the originall ſpring, and multiplication of particular and priuate Maſſes.

WE doe reade well in the bookes of the ancient doctors,Note this. and in the Eccleſiaſticall hiſtories, that it is come often to paſſe, that becauſe the deuotion of the people was already become colde, and that they did very often celebrate the Supper, there were but the miniſters and the Deacons and the Auncientes of the Churche, and thoſe of the Clergie, and certaine others which did communicate at the Supper. But yet for all that, ſuch as would cōmunicate, did cōmunicate alway together, were they miniſters, byſhops, prieſtes, deacons, or others: and there was no one at all which made his Supper aparte. And in the meane whyle that true Biſhops and true prieſtes, beeing the true miniſters of the Churches, did neuer giuegive the people to vnderſtande that it was ſufficient that they alone did adminiſter the Supper for them, and for all the reſt of the Churche, neither did they make marchādizes of it, as the Romaine prieſts do of their maſſes: but on the contrary, they did greatly blame and rebuke,Note th… inſtructi… ſuch as willingly did abſtaine from the communiō, and they declared vntounto thē y^t they were rebels to God in ſo doing, and how ingrate & vnworthy they were of ſuch a grace. And amōg the reſt S. Iohn Chryſoſtom did oftentimes cōplaine thereof. There are alſo ſūdrie decrees & canons to y^e ſame effect, againſt thoſe which did not cōmunicate at all, & did not tarry to the end of the whole diuine ſeruice, & of the laſt benedictiō, whereby the miniſter did cō clude & end the ſame, as we doe yet at this day, following the maner of the ancient church.Note the names. But for ſo much as the ſeruice & the diuine office is called in theſe canons, either by the name of ſacrifice or of oblation, or of maſſe, the Romaine doctors & catholikes do take it for their priuate & particular maſſes, to the which they are cleane contrary. For they ſpeake fully of all the diuine ſeruice, and do make expreſſe mētion of the ſupper and of the communion of the people and of all the whole church. But they which applie it in this ſort, are ſo ignorāt, or els ſo caried away by their owne opinions and affections, that they do take for them ſelues thoſe teſtimonies which are manifeſtly againſt them, and do put into our handes a ſwoorde, wherewith to beate them, and to cut their throtes: but it is ſufficiēt for them to dazle the eyes of the ignorant, which do delight to be deceiued with them by ſuch fogges and ſmokes.…ote this …truction. When then there is any queſtion of the ſupper, there muſt be there certaine order, & the miniſter muſt know at what time, and in what place, and to what perſons, & in what ſorte they ought to adminiſter it. And if there be not ſuch number of perſons diſpoſed and prepared to receiue the ſame, as is requiſit, they muſt then attend a better opportunitie. For they may not receiue it for y^e reſt, nor any one in particular ſeparated and deuided from the other. And therfore the very Romaine church hath had neither particular and priuate maſſes and ſuppers without communion, but onelyonly from the time that the maſſe was conuerted in the ſame into a propiciatorie ſacrifice, as well for the dead as for the liuing. For euen from that time, it hath bene the worke and occupation of prieſts & monkes, and mamely from the time that they hauehave accuſtomed to ſet their maſſes at ſale, and to make common marchandizes of the ſacrifices of the ſame.Note theſe …archaun…iſes. For that traffike hath alſo bene the cauſe of the multiplication of the marchaunts, which hath traded that marchandize. From thence is come chiefly a great multitude of prieſts and of monkes, wherewith the Church hath bene loden and filled.Note … theſe ca… ſes folo… ing. And for ſo much as the maſſes hauehave bene multiplied according to the multitude of the Sayers and marchants of the ſame, it was needefull that the communion which ſhould be in the Supper, ſhould be cut off, & that it ſhould be conuerted into that of the onelyonly prieſt which ſaieth the maſſe, and that for ſundrie cauſes. The firſt is, 1for ſo much as the doctrine which ſhould be ſet forth to the people, and by the which they ſhould be exhorted to the cōmunion, and to prepare them ſelues to the ſame, hath bene taken away and conuerted into mumbling & ſinging. The other is, that albeit that this fault were not there at all, 2men are alwayes of the deuotion colde enough in matters of true religion, and are not very warme, if it be not in ſuperſtion and idolatrie. Wherefore if at that very time that they hauehave good paſtors, which doe ſet foorth purely vntounto them the doctrine of the Lorde, and doe ſolicite them thereby to do their dutie, they are yet very colde and ſlowe: we may not maruell then, if when they want that doctrine, they hauehave litle care, both for the Supper and Communiō, and for all other diuine ſeruice. The third is, 3that albeit that they were the beſt affected of the world to the religion, yet for all that they could not furniſhed and accompliſhe ſo many Suppers, and ſo often, and in ſo many diuers times and places, as the prieſtes doe ordinarily ſaye Maſſes. Wherefore it muſt needes be, either that they do ſaye fewer, and to better purpoſe, or els that they doe adminiſter their ſupper and communion all alone,…ncluſiō. as they daily do. Behold then how the true vſe of the true ſupper of the Lorde was loſt by the meane of maſſes, and was conuerted into the particular & priuate cō muniō and ſuppers of the prieſts, which are neither ſuppers nor communions, as I hauehave already ſufficiently proued heretofore.

Chapter .x.

Whether men may cōmunicate ſpiritually at the Supper, by the meane of thoſe which doe there communicate bodily, without communicating there with thē, and whether the one may receiue the Sacraments better for the other, then he may heare the preaching and beleeue and be ſaued, the one for the other.

THere reſteth yet to aunſwere nowe to that which they ſaye, that albeit that thoſe which aſſiſt at the maſſe, doe not communicate at all bodily at the communion which the prieſt receiueth in the ſame, yet for all that, the ſame letteth not but that they may cōmunicate ſpiritually. But I aſke them,…emande. if the meanes which the Lord hath ordeined for to communicate vntounto vsus his giftes and graces, doe ſerue for nothing to that, for the which he hath ordeined them? and whether it be all one, either to vſe them or not to vſe them at all. For if they be there of no value, they are ordeined in vaine, the which thing ſhoulde very euill agree with the wiſdome and prouidence of the almighty, which doth make and ordaine nothing without very good & iuſt cauſe. And if it be ſo, they which doe contemne theſe meanes, do tempt God, & are rebels vntounto him, in as much as they do not obey his ordinance: & in ſo doing, they make them ſelues vnworthy,A worthy ſentence. & depriue them ſelues of the benefites which God would cōmunicate vntounto them by thoſe meanes. For albeit that he is able to communicate them without thoſe meanes, Note. and tha he is not thereunto ſubiect at all, yet for all that, ſeeing that he will cōmunicate thē in that ſort vntounto vsus, he hath made vsus ſubiect to that order. Wherefore if we do contemn and violate them, we do make our ſelues vnworthy & incapable of y^e good things which hee would beſtow vponupon vsus by the ſame: the fruite whereof we can not receiue, if we our our ſelues do not enioy & poſſeſſe y^e ſame in our own very perſons, & not by vicars & lieutenāts. For there is no mā y^t may poſſeſſe thē, nor enioy and receiue y^e fruite of thē for others, but eueryevery man for him ſelfe onelyonly. For the which cauſe it muſt alſo be, y^t whoſoeuer wilbe made partaker, muſt vſe in his own perſon thoſe meanes by the which the Lord doth communicate them and not an other for him: as wee may well iudge by the preaching of the Goſpel, and by the doctrine ſet forth vntounto vsus in the ſame.…n. 10. For ſeeing that faith is giuen by the hearing of the woorde of God, I muſt, if I will receiue this gift of faith, heare the worde, by hearing whereof the holy Ghoſt will worke in me, and make me partaker: for ſeeing that the Lorde hath ſo ordeined it,…onſyder …ll this. if I reiect the preaching of the woorde, I depriue my ſelfe of the faith which I ſhoulde receiue by the ſame. And therefore Saint Paul ſaith,…om. 10. How ſhall they belleeue in him whom they hauehave not heard? and how ſhall they heare without a preacher? euen then as an other may not beleeue for me, and as I can not be ſaued by y^e faith of an other, whatſoeuer he be, if I my ſelf doe not beleeue in proper perſon, euē ſo none other may heare the Goſpell for me in ſuch ſorte that it may profite me, if I my ſelfe doe not heare it in mine own perſon. For faith is,…hat faith …. in reſpect of the ſoule and of the ſpirituall life, as the ſoule is in reſpect of the body and of the corporall life: wherefore euen as no man may liue a corporall life by meane of the ſoule of an other man,…xample. but onelyonly by his own: euen ſo no man may liue a ſpirituall life, by the faith of an other, but by his owne faith, according to that which is written,…a. 2. …om. 2. The iuſt man ſhal liue by faith. And euen as no man may entertain and conſerue the life which hee receiued by meane of his ſoule, by the nouriture which an other doth take, nor by that which he eateth and drinketh, but onelyonly by that which he him ſelfe doth take, and by the meates and drinkes which he receiueth by his owne preſon, euen ſo is it of the nouriture of y^e faith of eueryevery man by the word of God, for the entertainement and conſeruatiō of the ſpirituall life.

Chapter .xi.

Of the agreemēt which is between the ſignes of the Sacraments and the woorde of the ſame, concerning the inſtruction of man: and of the ſpirituall communion of them without the bodily in caſe of neceſſitie.

Note wel this chapter.ANd that which I ſay of preaching and of the worde, muſt be alſo vnderſtoode of the Sacramentes and of the adminiſtration of them, for ſo much as they do depend of the ſame, and that they are, as Saint Auguſtine hath very wel ſaid,Aug. in Ioa… Ho. 80. & cō tra Fauſt. li. 16. & de doctr. Chri. li. 11. as it were a kinde of worde which is viſible and to be felt, and is ſenſible, the which teacheth men by their eyes, by the meane of the ſight, and by the other ſenſes, by the meane of their feelings, as doth the woorde and the voice by the eares, by the meane of y^e hearing. From whēce it commeth to paſſe, that by the meane of the ſacramentes,…uctiō meane …he ſacra…nts. man is inſtructed by all his ſenſes, as well exteriour as interiour, and as well bodily as ſpirituall, becauſe that they hauehave ſuch as agreement together, that the exteriour and bodily ſenſes, are as the meſſengers and the aduertiſers of the inward and ſpiritual ſenſes. Wherfore, ſeeing that God would that by the meane of his ſacraments, y^t one ſhould helpe to inſtruct the others eueryevery one in their order and degree, none may then contemne and ouerthrowe that order. Whereupon I do conclude, that the Romaine prieſts may as wel receiue the ſupper for others as for them ſelues, as they may heare the word of God, & beleeue & be ſaued for others, for ſo much as it muſt needes be, y^t eueryevery man hauehave all this in his owne perſon.…ote this …impariſō. Wherefore it is as poſſible that the Chriſtiā people ſhould be fedde ſpiritually with y^e body & blood of Ieſus Chriſt, by the communion, which the prieſt alone maketh in his maſſe, as it is poſſible that he may be fed bodily, with that which y^e prieſt dineth with, and eateth & drinketh all alone.… good in…ruction. Wherefore if y^e people wilbe partakers of y^e things ſignified by the ſignes of the ſupper, they muſt alſo be partakers of the worde & of the ſignes of the ſame: which are the meanes whereby God will cōmunicate thoſe things which they doe ſignifie. For as he hath ordeined the meane whereby he will giuegive, entertaine & conſerue the bodily life, euē ſo hath he done for the conſeruation of the ſpiritual life. And therefore ſeeing y^t he hath ordeined the miniſterie of the word & of the ſacramēts in reſpect of the ſpirituall life: he that would hauehave & conſerue it w^tout this meane, ſhould do as much as if he would liue a bodily life, without eating or drinking, & vſing y^e meane ordeined of God, for the nouriture & entertainemēt of the ſame, if there be no ſuch neceſſitie and let, that they both cannot be had. For God hath not ſo tied his graces to external things,God diſt… buteth h… graces as pleaſeth him. that he cannot diſtribute the ſame without them, by his diuine vertue, and without externall meanes, if it pleaſe him, prouided that there bee no contempt or rebellion of our part: for albeit that he hath made vsus ſubiect thereunto, ſo farre foorth as hee giueth vsus the meanes, yet for all that he is not ſubiect as wee are, but ſo farre foorth as it pleaſeth him to vſe them of his owne free will.Example. And therefore euen as he did nouriſh extraordinarily & ſupernaturally by his diuine vertue Moyſes, Elie, and Ieſus Chriſt, the ſpace of fortie dayes, they not receiuing in that time any bodily meate or drinke, according to the order of nature: euen ſo may hee nouriſhe ſpiritually, and communicate his gifts and graces, without the miniſterie of man ordeined in his Churche, if it pleaſe him, to thoſe which by neceſſitie are depriued of them, notwithſtanding that they hauehave great deſire to vſe the meanes which he hath ordeined, and that they do all their indeuour that they may, to hauehave the true and right vſe thereof,…ample. as if a faithfull man were ſo holden by neceſſitie of ſickneſſe, or by captiuitie and priſon of tyrantes, or by ſome other like neceſſitie which hindreth him, that he may not participate outwardly. For if there were there of his fault,…onſider …ll this …tructiō. and that hee would forbeare for his pleaſure, and that he would not do his duetie in that behalfe, the reaſon ſhoulde bee otherwiſe.

Chapter .xii.

How greatly and how much the more inexcuſable the Romaine prieſtes ſhould be for depriuing the Chriſtian people from the communion of the body and of the blood of the Lorde in their Maſſes, and of his blood in their common Suppers, if the doctrine of their tranſſubſtātiation were true.

ANd if the doctrine of tranſſubſtantiation were true, that which I ſay, would fight yet more ſharpely againſt the Romaine prieſts. For ſeeing that they doe affirme that the bread and the wine which are the ſignes of the ſupper, are conuerted into the very body and blood of Ieſus Chriſt, the which they ſignifie, they muſt alſo confeſſe, will they or will they not, that in depriuing priuing the people of theſe two ſignes in their maſſe, they doe alſo depriue them of the bodie & of the blood of Ieſus Chriſte, and that in their commō ſupper they depriue them of the blood, deliuering to them but they body, according to their doctrine:Note. Ephe. 5.Eph 5 for ſeeing that we muſt be made fleſh, of the fleſh, & bones, of the bones of Ieſus Chriſt, by the communiō which we ſhould hauehave with him, and which is repreſented vntounto vsus,Rom. 6. 1. Cor. 10Rom 61 Cor 10 as well by baptiſme as by the ſupper, an other can not be that for vsus. And by that meane the prieſts may no more receiue the ſupper for vsus, & in our name, then they may be baptized in our name & for vsus. And therefore Ieſus Chriſt ſaid not,Note we… this inſtruction. y^t he which ſhould eate his fleſh and drinke his blood by vicar & lieutenant, ſhould hauehave life in him, & ſhould be in Ieſus Chriſt, and Ieſus Chriſt in him, but ſaid openly,Iohn. 6.John 6 He that eateth my fleſh and drinketh my bloud, dwelleth in me & I in him, & hath eternall life, and I will rayſe him vp at the latter day. Let the Romaine Catholiques then conſider, whether their prieſtes may eate this meate and drinke this drinke, & riſe for all their parochians, and for all thoſe which heare and ſee their maſſes: and whether they will be contented to be ſo nouriſhed with the fleſh and with the blood of Ieſus Chriſte, and ſo to riſe at the latter daye in the perſon of their prieſtes.

Chapter .xiii.

Of the Sacrifice and of the Communion that the prieſtes doe adminiſter in their maſſes as well for the dead as for the liuing.

THus much concerning the cōmunion which is in the maſſe, and concerning the ninth errour which wee doe blame in the ſame. I will now come to the tenth, which is cōcerning that that the prieſts doe not doaſte y^t they do ſacrifice and cōmunicate in their maſſe only for y^e liuing, but alſo for the dead,An horri…le ſacri…edge. … true ſay…ng. affirming that by that meane they doe applie the ſacrifice of Ieſus Chriſte, and the vertue and the merite of the ſame, as well to the one as to the others. For the which cauſe they ſaye, that they doe deuide their hoſties into three partes, in their communion, of the which they dippe the one into the wine in their challice, againſt the expreſſe ordinaunce of the Lorde, yea, and againſt the very auncient canons.Note this. For the Lorde did not temper the bread with y^e wine, neither did hee make a ſoppe in the wine in the inſtitution of the ſupper, neither did he alſo commaunde to do it. And therefore, it is written in the auncient canons which forbidde the ſame,De Condiſt. 2. C. qum. …omne. Orieſtes Iubaiſtes. Note. that Ieſus Chriſte did diſtribute the bread apart, and the wine apart, and that he gaue not the bread, nor the morcell tempered to any other then to Iudas, which betrayed him:Duran. … lib. 4. Ru… de fract. … Bonau. i… Sed diſt. … Hilper. i… Ele. de E… cha. and he gaue it not vntounto him yet in the Supper, but out of the Supper. Nowe of theſe three partes, that the prieſtes make of their hoſtie in their maſſe, they aſſigne the one to the liuing, and the two others to the dead, becauſe that they doe make two ſortes, to witte, the one which are already happy, and doe raigne in Paradiſe, and the other which are yet holden in the paines of purgatorie, and hauehave not yet fulfilled their penance, nor hauehave fully ſatiſfied vntounto God, and by that meane they doe ſacrifice and communicate, both for the liuing and for the dead, all at one tyme, as though Ieſus Chriſte had not fully ſatiſfied for all by his ſacrifice, and as though the miniſterie of the woorde and of the Sacramentes, were not limitted within the courſe of this life, and as though there were ſuch communication betweene the liuing and the dead, as there is betweene thoſe which liue in this world together.

Chapter .xiiii.

That theſe ſacrifices and communions cannot be made in faith, nor cōſequently be pleaſant to God.

WHerein they do againe greatly faile, & in ſondrie ſortes. For, for the firſt,Note the… faultes. ſeeing that the doe all that which they doe, in all theſe points without any woord of God, they can not doe them in faith.…ment. And if they can not doe them in faith, they may then in no wiſe pleaſe God in ſo doing. But they do greatly diſpleaſe him. By meane whereof, ſo farre off is the worke which they do, from being good, that it is in deed but ſinne.…te. And that the ſame is true, I proue it vntounto them by that which is written, that whatſoeuer is done without faith is ſinne,…t…. 14. …b. 11. and that without faith it is impoſſible to pleaſe God. And then I proue that all that which is done without the word of God, is done without faith, becauſe that it is alſo written,… other …ofe. …om. 10. that faith cōmeth by the hearing of the ſame. Wherefore there where this worde is not, and there where faith hath not the ſame for his foundation, there is alſo no faith.…ote. Nowe I hauehave already ſufficiently ſhewed, that they hauehave no worde of God, whereupon they may builde any propiciatorie ſacrifice for the remiſſion of ſinnes, either for the liuing or for the dead, except it bee that which Ieſus Chriſt him ſelfe hath offered, the which may not be offered againe, neither yet by any other then by him ſelfe onelyonly.…onſyber …ll this. They hauehave no more woorde of God for that communion which they ſay alſo is adminiſtred in their maſſe, as well for the one as for the other, but they hauehave the worde of God directly contrary to all theſe points, and chiefly the inſtitution of the holy Supper of the Lord. It foloweth then, y^t their faith & religion in this matter is not founded otherwiſe, but only vponupon the doctrines & the commandements & tradicions of men, wherby God witneſſeth not only by Eſay, but alſo by his own ſonne Ieſus Chriſt,Eſai. 2… Mat. 1… Mat. 7.Isa 2Matt 1Matt 7 y^t he is ſerued in vaine. And by what teſtimonies of the Scripture wil they alſo proue either the praiers, or the ſuffrages for the dead, and the inuocatiō of Saints? Now if there were no other reaſon but this,Note … couclu… Now if there were no other reaſon but this, it is ſufficient to ouerthrowe all theſe points. For I wil ſay alwaies, and it ſhalbe true, y^t al that is done without faith: from whēce it foloweth y^t it is ſinne, vntil ſuch time as they be able to ſhewe by certaine teſtimonies of the word of God, that he hath commanded & alowed ſuch workes, & y^t he hath giuen commandement & promiſe therunto: which thing they ſhal neuer do, but by corrupting and peruerting the true ſenſe of the Scriptures.

Chapter xv.

Whether the miniſtery aſwel of the word as of the ſacraments be aſwel ordained for the dead as for the liuing, & whether the worke of the ſame may ſtretch out ſo farre as to the dead, & whether the prieſtes may better receiue the ſupper for them then the Baptiſme, & better then the other liuing Chriſtians.

ANd further I aſke them whether the Lord did ordaine the ſacraments either for the liuing,No… or for the dead,…aund …at …quence or for both together? It is certain y^t it is not for the dead, but for the liuing only. For ſeeing that the ſacraments cannot be adminiſtred without the word, vponupon the which they are grounded, it is very certaine, that none may be capable of them, but onelyonly thoſe vntounto whom the word may be adminiſtred with their ſignes.…der …. Now ſo it is, y^t the one neither the other may be adminiſtred to the dead. From whēce it alſo foloweth, that the ſacraments doe no more belong vntounto thē, then the preaching of y^e Goſpel which is ordinarily vſed in the Church. And to ſay, that the liuing may receiue them for them, I hauehave already declared y^t it cannot be done: For if y^e very liuing may not do it for thoſe y^t are liuing, much leſſe yet may they do it for the dead. And if it were ſo y^t it mought be done, wherefore alſo ſhould not y^e other Chriſtiās aſwel do it, for their kinſmen and friends which are dead, as y^e prieſts & the monkes: And if they mought do it in reſpect of the ſupper, wherefore mought they not do it in reſpect of baptiſme, yea more iuſtly, according to their doctrine? for they place ſo great neceſſity in the outwarde ſigne thereof, y^t they do affirme that thoſe cannot be ſaued which cannot attaine thereunto. For the which cauſe they hauehave forged a Limbe for the children which are dead without baptiſme,…e. the which according to their diuinitie, is at the leaſt as it were a halfe hel. If then it be ſo, y^t the neceſſitie be ſuch,Note this. & that y^e one may receiue the ſacraments for the other, & namely the prieſts & the monkes, they ſhould hauehave greater reaſon to practiſe the ſame rather in the baptiſme, thē in the ſupper, forſomuch as according to their doctrine, there is much greater daunger to be depriued of baptiſme, then of y^e ſupper. For they do not at al accompt damned, thoſe which doe die not hauing receiued the Supper, as they do thoſe which do die without baptiſme. Wherefore is it then that the prieſtes are not baptized rather for the litle Children which are borne dead,Deman… which could not liue vntil they mought receiue baptiſme, then to receiue the ſupper for the liuing, & for the dead, as they vaunt thē ſelues to do in their maſſe, ſaying that they are as it were y^e mouth of y^e whole Church, by the which al the body of the ſame, and all her members are nouriſhed ſpiritually?

Chapter xvi.

Of the maſſes which are celebrated in the honor of men Saints & womē Saints, & which beare their name, and of the application of thē to all things: & what fruit the maſſes for the dead mought bring vntounto them, although indeed the inuention of the Romaine purgatorie were certaine.

ANd on y^e other ſide,…hee …und. I aſke thē, What need hauehave they to Sacrifice, or to communicate for y^e Saints which are already in paradiſe? for, what need hauehave they ſo to doe? Nowe if they ſay y^t they do it in their praiſe and for their remembrance, I anſwere, y^t Ieſus Chriſte hath not ordained his ſupper,…ſwer. either in the remembrance, or in the praiſe of any other then of him ſelfe, & for to yeeld thankes vntounto God for his benefits. And therfore he hath not ordained any ſupper either of S. Peter, …ote.or S. Paul or S. Iohn, nor of any of y^e Angels, nor of any mē ſaints, or womē ſaints, be they either dead or liuing, but did ordaine onelyonly one which is y^e ſupper of Ieſus Chriſt: Wherefore men may not ſay the like of the Romaine maſſes, of the which y^e one is of S. Iames, y^e other of S. Philip, & others for this or y^t Saint, in ſort as they hauehave their names diuers, according to y^e Saints to the which they are dedicated, and the perſons and the things whereunto the are applied. For they doe make a Recipe ad omnia, & a medicine for all diſeaſes. I aſke them alſo wherein the ſacrifice & cōmunion may ſerue for y^e dead, the which they do receiue for thē in their maſſe? For, for y^e firſt, what ſure foundatiō hauehave they for their fire of purgatory in all the holy ſcriptures, wherin they do lodge in maner all y^e ſoules of thoſe y^t are departed, to make thē after ward to pay ranſome? And what foundatiō may it hauehave, more then the ſacrifice of y^e maſſe hath, forſomuch as it far exceedeth y^e true purgatorie, the which the ſcripture placeth in y^e onelyonly bloud of Ieſus Chriſt, and in the waſhing & in the purgacion made by the ſame?Hebr… 1. Co… Ephe… 1. Iōh… Apo. … Iohn… Acte… 1. T… 1. Pe…Eph 1 For it is he that hath made it by him ſelfe, & by the which we are waſhed & made cleane by y^e meane of the worde of God, & of faith which purifieth the harts. For it is the price of our raunſome by the which wee are bought, and neither by golde nor ſiluer, as they do after the vſe of y^e Romaine church. And albeit it were ſo, y^t they could very well proue by good teſtimonies of the ſcripture, that there were ſuch a purgatory by fire, yet muſt they for al that proue that they are able to redeeme & to deliuer the ſoules from thence, by the ſacrifices, & communions which they hauehave in their maſſes, & ſuch other meanes which they hauehave inuented to the ſame effect: And vnderunder the ſhadowe of the which things they hauehave gayned, & do gaine yet dayly ſo great riches, y^t they hauehave drawen to thē ſelues the greateſt part of the temporall goods of Chriſtendome. Wherfore it is not to be marueiled at, if they doe endeuour thē ſelues to kindle & light againe this fornace of purgatory, w^t out the which the ſacrifice of their maſſe, & their communiō in the ſame, ſhould loſe a great part of their eſtimation, & of their rentes & tributes.Hort… treaſ… gain… ſus … We may ſay the like of the ſatiſfactions, which they hauehave inuented againſt y^t of Ieſus Chriſt, and againſt his merite & benefites. For if his be ſufficient, then are theirs of no value. And if it be not ſufficiēt, he may not thē be y^e true Chriſt. And may mortal men do that which he was not able to do, & adde any of theirs to his worke?

Chapter xvii.

How much more commēdable it would be for the Romaine prieſts to do the office of paſtours towards the liuing, & to leaue to the dead the myniſtery for the dead.

NOwe it is true that they hauehave not at al any certaine word of God to declare & to proue any of al this.…ndaciō maine. Whereon then are they groūded? it is not vpō the ſtone & vponupon the rocke: but vponupon the grauel and vponupon the ſand. Wherefore it muſt needes come to paſſe,infallicenſure. wil they or will they not, y^t al this whole building ſhal at the laſt fal & tumble into vtter ruine. And therfore it ſemeth to me y^t they do very wel, to leaue y^e dead apart, & to deale onelyonly w^t the liuing, doing the dutie of good miniſters and paſtours towards them, as their duty requireth according to the worde of God. For if they dead hauehave neede of ſacrifices, or of ſacraments,…ote very …ell this. or of other ſuffrages and good deedes, y^e Saints which are dead which knowe better their ſtate then we do, & which are alſo in better eſtate & more worthy to ſuccour thē, may better do this office then the liuing. And if they cannot do it, if it be neceſſary y^t ſome ſhould doe it, it ſhalbe yet more harde for the liuing to doe it. And at the leaſt, we hauehave not at al any certain teſtimonie in al the holy ſcriptures, whereby we may be aſſured that they may doe it, neither y^t it is needful, nor that God doth alow ſuch a worke & y^t it doth profit y^e dead. Thus much then touching this point, concerning the ſacrifice and communion of the maſſe, aſwel for the liuing as for the dead, and y^e applying of the ſacrifice & of the benefits of Ieſus Chriſt by the ſame.

Chapter xviii.

Of praiers for the dead, & of the inuocation of ſaints in the maſſe, & of the diſtinction of the Romaine doctors betwene the aduocates of reconciliation and of interceſſion.

I HaueHave yet 2. points, for the 11. & 12. the which I wil touch in briefe.2 poi… The firſt is concerning the praiers which they make in y^e maſſe, wherein we finde 2. faults. The firſt is concerning thoſe which they make for the dead, 1the which we can not accept by meane of y^e reaſons which I hauehave already alleaged, concerning the points which hauehave not at al any certaine foundation in y^e holy ſcriptures. Frō whence it foloweth alſo, y^t faith may hauehave no place in them, by meane of y^e reaſons which I hauehave already yelded. 2The other is touching y^e inuocation of men & womē ſaints, againſt y^t which we hauehave alſo like reaſō. Wherunto I yet adde y^e great diſhonor & outrage which is done to God, & to Ieſus Chriſt our Lorde in ſuch praiers, in that that they be not addreſſed to God only, by our only mediator & aduocate Ieſus Chriſt,… 3.8. …n 2. …. 9.10. …hn. 2. & by his merit, but alſo to dead men, and by their interceſſions & merits: the which by this meane are put in the place of Ieſus Chriſt the ſonne of God, which only is giuen to vsus for mediator and aduocate towards y^e father, according to the expreſſe teſtimonie of the ſcriptures: or at y^e leaſt are ſubſtituted or ioyned vntounto him for companions. And by this meane Ieſus Chriſt i… robbed if not in al, yet at the leaſt of a great part of his office. Wherfore they may wel alleadge y^t thei do alwaies ſay, Note. By Ieſus Chriſt. For it is not enough that they take him for mediator & aduocate, but they muſt alſo giuegive this honor to him alone, without ioining vntounto him any other felowes, or any other merit to his. And they may not here alleadge their diſtinction of aduocates,…iſtinctiō aduo…tes. & mediators, of reconciliatiō, & of interceſſion, attributing the firſt to Ieſus Chriſt, & the ſecond to men and women Saints which are dead. For by what teſtimonies of y^e Scriptures may they proue & mainteine it?…emaund. For y^e cō cluſion which they make from the liuing to the dead, is not good at al. For it foloweth not at al, y^t if the liuing do pray and may pray the one for the other in this life, that they may in like ſort pray for the dead, & the dead in like ſort for thē, be they men or womē. Saints, or of what condition ſoeuer els they be. For we hauehave commā dement and promiſe for the firſt concerning the liuing, in a great nomber of paſſages,Co… deme… promi… and ſuch as are very plaine in y^e holy ſcriptures: But we hauehave not one, onelyonly for the other two. Note. And on the other ſide, when it is commaunded to the liuing to pray for the liuing, it is not to the end y^t the one ſhould be aduocates towards God for y^e others, or toward Ieſus Chriſt, but onelyonly to exerciſe their charitie the one towardes the other, becauſe that they do knowe, both the neceſſities & infirmities whereunto they are ſubiect, but y^e like is not of the dead. The ſame is alſo done to the end that God may be glorified by many, as Saint Paul doth witneſſe. And therefore he,2. Co… which mought be aduocate for others, how often doth he deſire the praiers of the other faithful for him during this life? and did he euer promiſe or teach, that he or any other of y^e Apoſtles & other holy perſonages would pray after their death for thē, & for y^e other liuing, or alſo for the dead?Con… Wherefore I will alway conclude infallibly, that ſuch praiers are made without faith, only by opinion and humaine fantaſie. From whence it alſo foloweth, y^t they are ſinne, & diſpleaſing God.

Chapter xix.

Of the Collects of the auncient Church, & of thoſe of the maſſe: & of the Deacons, aſwell of the one as of the other, & of their office.

THe other point, which is the twelfth & y^e laſt, is touching y^e Collects of y^e aunciēt Church, & thoſe of y^e maſſe, & his offertories. I hauehave already declared in an other place, howe y^t y^e auncient Church had collects & almes for y^e poore ioyued to their aſſemblies,…mes. …tes. 2.4. Cor. 16. Cor. 8 9. …al. 1.8, 6. Tim. 3. & namely to thadminiſtratiō of the ſupper, and that for the ſame cauſe it had alſo his deacons, which had y^e charge & diſpenſation, & the care & ſpecial regard to y^e poore, to y^e end y^t al mought be diſtributed in good order according to the neceſſitie of eueryevery of thē. Therefore, when the faithful mette in their aſſemblies,…ote this …der. & namely vponupon the day of the Supper, eueryevery of them did bring according to his power y^t which he would giuegive, as wel for the helpe and maintenance of y^e poore, as for y^e other charges which y^e Church did ordinaryly endure. And y^e deacons did receiue & gather the ſame which eueryevery one brought of their owne free wil,Theſ. 3. without any cō ſtraint, & thē they did huſband and diſtribute the ſame ſo wel, & by ſo good order, & in ſuch faithfulnes, that the almes of the faithfull were not giuen but only vntounto thoſe to whom they ought to be giuen and had neede thereof.Tim. 5. And by this meane, euen as the poore were not left in neceſſitie, no more were the idle & loytering ones nouriſhed in their idlenes by the meane thereof. And they alſo which had wherewith to mayntaine them ſelues otherwiſe, did not eate at al, y^e goods of the poore. Note. But the cleane contrary is now done in y^e maſſe & in y^e Romaine Church. She hath not only deacōs but alſo Subdeacōs and Archdeacons:Note here y^t th autor ſpeaketh of theſe offices, as they are in the corruption of the Romaine Church, & not of thoſe that in good reformed Churches are diligent preaching Arch deacons, Deacons, &c. for ſuch be not vaine titles but neceſſary offices. but they are but vaine titles, which hauehave not ioyned vntounto them the office which they doe ſignifie: but are greatly different from thoſe of the which y^e ſcripture mēcioneth. For they are ſuch but in name, as are all y^e other miniſters & officers of y^e Romaine Church,Actes. 6.1. Tim. 3.Acts 61 Tim 3 y^t which do keepe wel y^e aunciēt names & titles of y^e true miniſters of y^e auncient Church, w^t thoſe which they hauehave added vntounto thē by their owne inuention: but others muſt be ſought which muſt execute their office. For theſe kind of men are well contented w^t y^e titles, & y^e benefices the which they do enioy vnderunder the ſhadowe thereof, without taking any care at all for the office. Euē ſo is it of their deacons, Subdeacons & archdeacōs. For they hauehave not in al their clergie any that are appointed to hauehave any care for the poore, nor to diſtribute vntounto thē any of y^e goods of y^e Church, nor of the offerings which are offered in the ſame. For the goods of y^e Church are no more in y^e Romaine Church y^e goods of y^e poore:Dery greſacriledg… but y^e goods of the rich, which do ſo deuide it w^t y^e poore, y^t they take al to thē ſelues, & doe leaue nothing, or elſe very litle for y^e poore. They hauehave indeed in their maſſe y^e offertory in ſtead of y^e collects of the ancients. But that which is there receiued, is not for the poore, but for the prieſts and the monkes, which deuide the ſpoile among them.

Chapter xx.

Of the Charge which is giuen to Archdeacons, deacons, & ſubdeacons in the Romain Church, & of the offertories of the maſſe of the ſame.

ANd in the meane time their deacons, Subdeacons & Archdeacons, are occupied but in fooliſh & vain ceremonies, as it appeareth aſwel by the charge which is giuen vntounto thē, whē they are appointed to their myniſterie, by their Byſhops or ſuffragans, as by y^e alſo which is written of their office in their bookes, & by y^e executiō of the ſame. There are in their maſſe praiers, to wit,Conſider his wel thoſe which goe before the reading or y^e ſinging of the Epiſtle, y^t which they do cal Collects. But in the meane time there is no collection made for the poore. And the Doacons and Subdeacons which ſhould gather the ſame, & ſhould diſtribute them after ward to y^e poore, do there none other thing, but that the one ſingeth the Epiſtle & the other the Goſpel, which is to ſay, ſome piece aſwel of the one as of the other, yea often times very euil & vnaptly ſhaped. And as for y^e reſt they do ſerue the prieſt which doth adminiſter the maſſe, Note. in the ceremonies which he hath to do, & chiefly to gather the offerings of y^e offertorie, y^t which as I hauehave already ſaid, come not ſo farre as to the poore. And yet they do not this office, but in ſolemne maſſes & ſuch as they do ſing with a loude voice: for in the others, it is ſufficient to hauehave ſome pety clarke to anſwere thē, & to ſerue the prieſt which is at y^e altar. And as touching the offertorie, it is not ſo in eueryevery mans libertie, either to go or not to go thereunto, but that there is alſo conſtraint thereunto, chiefly in certaine feaſtes of the yere, & namely in thoſe which they do call ſolemne. For there is certaine tribute laid vponupon aſwel men as women at the leaſt vponupon fathers & mothers of houſhold, which they muſt thē bring to the offertorie. And albeit y^t the curats hauehave their benefices & cures certenly rented, yet for al that they ſay that y^t is their right, as are many other impoſtes which they do impoſe to their parochians, aſwel for the liuing as for the dead, & aſwel for thadminiſtration of their ſacraments, as for their other ceremonies, ſuperſtitions & Idolatries. If the ſame be not done in eueryevery place after one ſort, yet it is done notwithſtanding. For they doe not any thing freely & for nought. Thus much concerning this latter point, the which we do alſo condemne in the Romaine maſſe: the which albeit y^t it be not of the proper ſubſtance of the Supper, yet for all that, I thought good to ſet forth the ſame, becauſe y^t y^e auncient Church was not w^t out theſe Collects, & namely when they did celebrate y^e ſupper: of y^t which they did alſo leuy y^e bread & the wine y^t they did diſtribute to y^e faithfull in the fame, the which were there dedicated & cōſecrated in ſuch ſort as I hauehave here tofore already declared to be there ſignes of the body & of the bloud of the Lorde.

Chapter xxi.

A briefe gathering of the matters handled in this booke.

I Do omit very many other points, forſomuch as I wold only bring forth ſuch as were moſt principal & moſt intolerable, the which we may in no wiſe allowe, without reiecting of Ieſus Chriſt, & ouerthrowing wholy al the ſacrament of y^e holy ſupper, & obſeruation therem of y^e true aunciēt Church. No more hauehave I alſo determined to make many proofs, the more to confirme that which I hauehave ſet forth, againſt the points y^t which we do condemne, aſwel becauſe that the arguments, which I hauehave brought forth to the ſame purpoſe, may ſuffice ſuch as wilbe ſatiffied with reaſon, and will not fight againſt all manyfeſt trueth, as for that alſo, that I hauehave handled theſe matters very largely in diuers other bookes, in the which men ſhal finde arguments, & teſtimonies ſufficient to confirme more largely y^t, which I hauehave here handled more briefely. And forſomuch as the Romaine doctors and catholikes doe make their chiefe buckler of the ſacrifice, and of the order of Melchiſedec, Sacri… of Mel… ſedec.for the defence of their maſſe and of the ſacrifice of the ſame, I hauehave made an other booke of purpoſe vponupon that matter, in the which I doe ſhewe by apparant teſtimonies & arguments, taken out of the holy ſcriptures, howe that the foundation which they lay vponupon that order of Melchiſedec, doeth more ſhake downe y^e building which they do build thereupon, thē it doth ſuſtaine it, & how contrary it is to the Sacrifices that they would build thereupon. Wherefore I will nowe end this treatiſe, Note. wherein I hauehave firſt ſet foorth the principal reaſons which mought leade the Romaine catholikes to maintaine their maſſe, as they do maintaine it, to the which I hauehave made anſwere. And then I hauehave ſet forth the points which doe leade the catholikes of the reformed Church to reiect the ſame, being ſuch as it is at this preſent in the Romaine Church. For as I hauehave already declared, wee are not at all in controuerſie concerning the inſtitution, and obſeruation of the Sacrament of the Supper, the which we doe all confeſſe: but the different is, whether the maſſe, ſuch as it is at this day in vſe in the Romaine Church, be this Sacrament of the holy Supper or no, & whether it be y^e true ſupper (or elſe if they wil cal it y^e maſſe) of y^e true aunciēt Church, or elſe an other baſtard maſſe, into the … the ſupper of the Lorde, …d the forme … diuine ſeruice of the true auncient Ch… … bene conuerted and tranſformed. … I hauehave reduced theſe principal … …ereof we are in controuerſie with … …raine catholikes, and the which I hauehave han…ed here before, firſt into fiue, of the which I hauehave alſo deuided ſome into diuers articles, in ſort that in the whole I make to the nomber of xii. by that order that they are ſet downe in the table, placed in the be ginning of this booke after the Aduertiſement.

FINIS.

❧ Imprinted at London by Chriſtopher Barker, Printer to the Queenes Maieſtie. 1579.

End of the text · Pierre Viret, Controversy Concerning the Holy Supper and the Mass (1579)