Controversy Concerning the Holy Supper and the Mass, Book 1

Controversy Concerning the Holy Supper and the Mass · Book 1

Of the principall pointes which are at this day in controuerſie, concerning the holy Supper of Ieſus Chriſt and the Maſſe of the Romaine Church, and of the reſolution of them.

¶ The firſt Booke.

Chapter. 1.

Of the principal reaſons whereupō they ground them ſelues which mainteine the Maſſe, and of the waight of them.

IT is no maruell if they which hauehave bene nouriſhed vnderunder the Maſſe euē from their childhode, are greatly offended when they heare the ſame blamed and condemned as a falſe ſeruice by the which God is diſhonoured and blaſphemed, ſeing that the ſame hath bene accompted heretofore for the moſt holy thing that euer was in the worlde, ſince the firſt creation thereof. And in deede they ſhould hauehave iuſt cauſe to be offended in that behalfe, if the reaſons which cauſe them to hauehave ſuch opinion of the holines thereof, were ſo certaine & true as they thinke them to be, and cauſe them ſelues to beleue, for ſo much as they hauehave bene ſo inſtructed. For firſt they hauehave bene taught that it was inſtituted and celebrated by Ieſus Chriſte him ſelfe: and afterward continued by his Apoſtles, & conſequently by al their ſucceſſours from age to age, euen from the firſt inſtitution of the ſame euen vntil our time. And then they do conſider the matter whereof al the pieces of the ſame are compoſed, the which they doe thinke to be all taken out of y^e holy Scripture, becauſe that ſome of thoſe pieces are taken from thence. And therefore they ſay, HaueHave you not in it the Epiſtle & the Goſpell, and the Pater noſter, and the Credo? Are not theſe good things? Beholde then three reaſons of very great apparauntes which they doe alledge for them ſelues, of the which the firſt is taken of the inſtitution of the Maſſe, and of the authour of the ſame: and the ſecond of his long continuance, which is as they thinke euen from the death and paſſion of Ieſus Chriſte vntill our age: & the third is taken of y^e matter of the good and holy wordes & things whereof it is cōpoſed. If all theſe reaſons were true and well grounded vponupon trueth, they were worthy of great accompt. For, for the firſt, how great a crime is it to reiect and condemne the ordinaunces of the Sonne of God? And afterward what a pride were it, to make ſo ſmall accompt of the common conſent of the whole Church of God, and of ſo many holy men, and of ſo long a time? And on the other ſide ſhoulde they bee accompted for Chriſtians which do reiect the expreſſed word of God?

Chapter .ii.

Of the examination of the reaſons before alleadged: and whether the Sacrament of the holy Supper of the Lord, and the Sacramēt of the Altar, and the Maſſe of the Romaine Church, be one verie thing or els be things different and contrary.

SEeing then that they alleadge ſuch reaſons, & that they giuegive them ſo goodly a ſhewe, it reſteth nowe to conſider whether they bee true or falſe. For if they be true, they hauehave then wonne their proceſſe. But if they be falſe, they may not finde it ſtraunge at all, if that a man doe diſcouer the falſhod which hindereth the knowledge of the truth of this matter. And therefore ſo farre forth as it toucheth the inſtitution of the Maſſe, and the authour of the ſame, we doe firſt aſke them what it is that they do vnderſtand by this word Maſſe: for if they vnderſtand by the ſame the Sacramēt of the holy ſupper of the Lorde, we will eaſely graunt them that Ieſus Chriſt him ſelfe did inſtitute and adminiſter the ſame holy Sacrament, and gaue commaundement to his Apoſtles, and to all their true ſucceſſours to do the like, euen as he did in the inſtitution and adminiſtration of the ſame, and that they hauehave done it according to the cōmandement which was giuen vntounto thē. But if they vnderſtand by this worde Maſſe, ſuch a ſeruice as is that which at this day is ſo called, in the Church that is called Catholike Romaine, wee do not onelyonly then not graunt that Ieſus Chriſte did euer inſtitute that Maſſe, nor that euer the Apoſtles or their true ſucceſſours did euer celebrate ſuch an one, but y^t which more is, we ſay, that ſo farre of it is that ſuch a Maſſe may be the holy ſacramēt of the ſupper inſtituted by Ieſus Chriſt, that on the contrary, the ordinance of the Lorde is there wholy ouerthrowē, with the whole forme of the holy ſupper and of the diuine ſeruice which hath alwayes bene obſerued in the true ancient Church, by meane of the reaſons which I will anon yeelde.

Chapter .iii.

VVhether Ieſus Chriſt or his Apoſtles did euer ordeine, ſaye, or celebrate the Maſſe: and of the ancientie of the ſame, and of the workmen which layed their handes to the framing thereof, and of the pieces which hauehave bene added vntounto it by ſucceſſion of time.

THus much touching the foundation of their firſt reaſon, which is the ſtrongeſt & the moſt apparant that they hauehave. For if they cannot ſhew that their Maſſe is of the inſtitution of Ieſus Chriſt, and of the ordinance of God, it muſt then neceſſarily be placed amongſt the inuentions and traditions of men, by the which God him ſelfe doth witnes, not onelyonly by the mouth of the Prophet Iſai, Iſai. 29. Mat. 15 Mark. 7Isa 29Matt 15Mark 7but alſo by that of his own ſonne Ieſus Chriſt, that he is ſerued in vaine. Wherefore, if this firſt foundation be already ouerthrowen, the ſecond which is founded vponupon the ſame, will alſo be forthwith ouerthrowen. For if Ieſus Chriſt did not inſtitute ſuch a Maſſe, nor his Apoſtles & their true ſucceſſors did euer celebrate or knowe ſuch an one, at the leaſt for the time of ſix hundreth yeres after the aſcenſion of our Lord Ieſus Chriſt: where is that whereupon they will builde the auncientie thereof, and the long and cōtinual ſucceſſion, and the common and publique conſent of all the Church, for ſo long a time wherewith they make them ſelues ſo great a buckler? It is here then needefull to enquire, and to conſider what difference there is betweene the Sacrament of the ſupper ordeined by Ieſus Chriſte, and that which is called the ſacrament of the Altar in the Romiſh Church, and how long time the holy ſupper of the Lorde did remaine whole and perfect, and when it began to be changed, corrupted, ouerthrowen, and conuerted into the ſame faſhion that it nowe is in the Maſſe of the Romaine Church. For their owne doctours can not deny but that ſince the time of Ieſus Chriſt and of his Apoſtles, and of the firſt and moſt auncient Chriſtian Church, they hauehave chaunged and added much to the firſt inſtitution of the Lord, and in the forme of the adminiſtration of this holy Sacrament the which the Apoſtles did vſe. For this cauſe no one, but the moſt ſhameleſſe amōgſt thē dare ſaye openly, that Ieſus Chriſt did ordeine & make the Maſſe, but they ſaye that he gaue onelyonly the matter, and that afterward the Church gaue it the faſhion by the ſucceſſours of the Apoſtles, & chiefly by the Romaine Popes, wherein they doe greatly honour the ſonne of God. For if it be ſo, he did but rough hewe the worke, whereof he left the matter confuſed and euill poliſhed, as a firſt purtraiture rude and not poliſhed, leauing the thing to be better poliſhed, adorned and brought to perfection by thoſe which ſhould come after him, the which worke was not made perfect by one or twoo workmen only, but by a great number as they them ſelues do witneſſe. For they are not ſo ſhameleſſe that they dare affirme that it was made or perfected, neither by one workman onelyonly, but by many, nor at one inſtant, nor at one onelyonly time, but in ſundry ages.

Chapter. iiii.

Of the principall authours of the Maſſe, alleadged by the Romaine doctors, and of the diuerſitie of Maſſes, as well Greekes as Latins, and of thoſe Maſſes which were celebrated by the Apoſtles.

THoſe which dare not make Ieſus Chriſt the authour, do attribute the faſhion of it, ſome to Saint Iames, others to Baſile the great, and ſome other to Gregorie the firſt. And in deede they doe ſet forth diuerſe formes of Maſſes, the one ſorte Greeke, y^e other Latin maſſes, which are greatly different amōg thē ſelues. As touching y^e Greeke Maſſes they do againe ſet forth diuerſe formes, the one of Baſile, the other of Chryſoſtome. And as touching that of Chryſoſtome, they do not ſet forth onelyonly one forme, but two at the leaſt. And as touching the Latin maſſe, the principall honour whereof they giuegive to Gregory the firſt, how many craftes men hauehave there bene which hauehave laid their handes vntounto it, euer adding ſomething the one to y^e others inuentions, according as their owne doctours & the hiſtorians of the Romaine Church do witneſſe? And after the time of Gregory the firſt, how many pieces hauehave bene added vntounto it? and how long a time was it before it was ſuch an one as it is at this preſent? How thē is Ieſus Chriſt the author, or Saint Iames, or any other of the Apoſtles? And how did the Apoſtles ſing and celebrate the maſſe, the one in one countrey, and the others in others, as many of the Romaine doctors doe boldely and aſſuredly affirme without any ſhame at all, cleane contrary to the euidēt teſtimonies as wel of the holy ſcriptures, as of their owne doctors & hiſtorians, which giuegive teſtimonie of all the peeces that eueryevery one of the ſaid craftes men which hauehave wrought in the ſame worke hauehave added thereunto. Whether their teſtimonies be true or no, I will not now enter into diſputation of it. It ſuffiſeth that thoſe which do vpholde the Maſſe do vouch them, and that by their own teſtimony, the which they doe receiue, they are conuinced that there was no ſuch maſſe as there is at this day in the Romaine Churche, not onelyonly in the Apoſtles time, neither alſo in a long time after their daies.…maunde How then commeth it to paſſe that the Apoſtles could ſing and celebrate the maſſe before that it was made or borne? If they take the maſſe for the ſupper, I will willingly graunt, that all the Apoſtles and their true ſucceſſors hauehave often celebrated the ſame: But it was in the ſame maner that Ieſus Chriſt did inſtitute and adminiſter it, & not in the ſame maner that it hath bene ſince diſguiſed and conuerted into maſſe, and ſuch as nowe it is celebrated in the Romaine Churche: wherefore it is a great filthines or too great a malice, ſo to diſguiſe things, to make the poore ignoraunt people to beleeue that the maſſe is of the inſtitution of Ieſus Chriſt and of his Apoſtles, and that they them ſelues ha…e celebrated the ſame, and that euen from their time it hath alwayes bene obſerued in the Church, ſuch as it is at this daie in the Romaine. For it is an ouer filthy and ſhameles lye.

Chapter. v.

Of the names of the Supper and of the Maſſe, and whether the differēce that is at this day becauſe of the ſame betweene the reformed Church and the Romaine, is onelyonly for the names and titles, or els for the matter and ſubſtance, and whether the Maſſe be in ſubſtance the Supper of the Lord.

IT muſt then be that the Romaine doctors confeſſe, that the Maſſe which they do now call the Maſſe, is farre different from that which they affirme to hauehave bene ſaid and celebrated by the Apoſtles and their true ſucceſſours. And if they do replie that it is the ſame in ſubſtance, and that there is no difference, but in reſpect of the ceremonies and ornamentes wherewith it hath bene adorned and enriched ſince that time, by the ſucceſſours of the Apoſtles: we muſt yet ſee whether it be ſo or no. Behold then one point which ſtandeth yet in queſtion: whereupon it muſt be conſidered whether y^e Maſſe, ſuch as it is at this day, be in ſubſtāce the holy ſupper of Ieſus Chriſt or no, ſuch as he him ſelf did inſtitute & adminiſter, & his Apoſtles and his true Church did receiue from him, and did celebrate according to his ordinance and cō maundement. For our chiefe controuerſie is not for the wordes or for the names, but for the thing it ſelfe & the very ſubſtance thereof, for the which we are at controuerſie. Wherefore when we ſhal agree vponupon the ſubſtance, we ſhall then eaſely agree vponupon the accidentes & names, ſo farre forth as the thing which they do ſignifie, be conteined in the holy ſcriptures, and in the Lords ordināce, as we do it in the name of the trinitie and of Sacrament, and ſuch like. For albeit that the very ſame wordes are not founde either in the olde teſtament, or in the newe, yet for all that we doe receiue them, for ſo much as the things ſignified by them are therein conteined. Wherefore it would be vncomely and of ſmall edification to debate vponupon names and wordes, when men are agreed vponupon the things that they would ſignifie by theſe ſame. It reſteth now that we vnderſtand the one the other, and that we do agree vponupon the ſenſe according to the which we ſhall take the wordes which we ſhall vſe.…ndry …nes of … ſupper. As touching the Sacrament whereof we do nowe ſpeake, it is called by Saint Paul, ſometime the table, an other time the ſupper of the Lord, and alſo the Communion and communication of the body and of the blood of the Lord. Seeing then that the holy Ghoſt hath giuē vntounto it ſuch names & titles by this holy Apoſtle, it is then the ſureſt and the beſt to vſe the ſame. This notwithſtanding, if the Romaine Catholiques will call it both Maſſe and Sacrament of the Altar, we will not greatly ſtriue for it, prouided that we do agree in the principal point of our different.

Chapter. vi.

Of the chiefe different that is betweene the reformed Church and the Romaine, touching the Supper and the Maſſe, and of the meane to agree it.

IF then they be able to ſhewe that their Maſſe is in ſubſtance the very ſupper of the Lorde, and their ſacrament of the Altar his very table, our ſtrife is ended. For we will neuer ſtriue againſt the trouth, when they ſhall make it appeare vntounto vsus by good and ſure teſtimonies of the worde of God, the which is reueiled vntounto vsus by the ſcriptures. But if they cannot ſhewe the ſame vntounto vsus by this meane, and that we be able to ſhewe them the contrarie by the ſame meane which wee require of them, to wit, that the Maſſe ſuch as it is at this day, is not only not the very table and ſupper of the Lord, but is wholy cōtrary to the ſame, we beſeech them that they woulde not reſiſt the manifeſt truth, but that they giuegive glory to God, and do ſuffer that their Maſſe be ſo reformed according to the ordinance of Ieſus Chriſte, that as it hath bene peruerted into the ſame, euen ſo the ſame may be reſtored againe to y^e true forme which he gaue to his holy ſupper, and was obſerued in the auncient Church. And then when that ſhalbe done, which is ſo iuſt and reaſonable that nothing can be more, all the controuerſies ſhalbe ended, and they ſhalbe no more deuided nor banded the one againſt the other for the ſupper and for the maſſe: wherein eueryevery mā may iudge whether we demaunde any thing that is not very iuſt and very reaſonable, and whether they may iuſtly refuſe the ſame. It reſteth yet that I do declare the principall reaſons which doe hinder vsus from the accepting of y^e maſſe, ſuch as they do ſet forth vntounto vsus for the true ſupper of the Lorde, and for what cauſe we may in no wiſe receiue nor accept the ſame, but are cōſtrained to reiect it, as a thing which cannot agree with the true Chriſtian religion, if there be not ſuch reformation that it be no more that which it is at this preſent, but that it be the true ſupper of the Lorde, ſuch as it is ſet forth vntounto vsus by the Euangeliſtes and the Apoſtles, who are ſure and true witneſſes of the doctrine and of the ordināces and workes of Ieſus Chriſt their maſter, who did chuſe and call them to that office.

Chapter. vii.

Of thoſe which will allowe the Maſſe by the good and faire wordes takē out of the holy ſcriptures which are conteined in the ſame, and what iudgement and conſideration is meete to be had of the ſame.

BUt before that I doe expounde theſe reaſons throughly, I will yet touche one point, concerning that which hath bene ſpoken of the good and holy wordes which are in the maſſe. I do not deny but it is ſo: but I do anſwere further,Of go… … that it is not enough to hauehave good wordes taken out of holy letters, except they be wel applied to their true vſe, and to that ende whereunto they ought to ſerue. For if it were not ſo, a man might by the like reaſon allowe, not onelyonly the charmes and enchantments of Charmers, Sorcerers and Enchanters, but alſo the Alchoran of Mahomet, and the doctrine in maner of all the heretiques. For there be many good & faire words takē out of the holy ſcriptures, and faire names of God and of Ieſus Chriſte our Lord. And if the croſſes might ſerue to the holineſſe of the things with y^e words, they hauehave ordinarily many in charmes & inchantments. It is not enough then to hauehave ſuch words,Inſtru… tion. if the right vſe of them be not had with them. And further it muſt be ſeene whether there be any thing mingled with them, which doth corrupt them, as doth poyſon good meate which otherwiſe is of it ſelf good. For there needeth no great quantitie of poyſon to corrupt the beſt meates of the worlde, and the better that the meat is, the more daungerous is the poyſon which is hidden vnderunder the ſame, for ſo much as it is very hard to diſcouer it, and that men are the more prouoked to take it. Wherefore ſo farre of is it from letting y^e poyſon to be any more poyſon, that it maketh it more daungerous, & more mortall, if that the poyſon be not expelled by a contrapoyſon. It is not then altogether to ſee if there be faire and good words in y^e maſſe taken of y^e holy ſcriptures: but we muſt yet conſider whether there bee any poyſon, falſe doctrine, and mens tradicions mixed with them. And if there be any ſuch, a man may profite nothing at all by it, but may be hurt thereby, if the ſame poyſon be not taken away and expelled by his contrapoyſon, the which can not be taken but of the pure word of God. And therefore the controuerſie vponupon y^e which we are at this preſent, reſteth yet in this, to witte, whether al the meat which is ſet forth to vsus in y^e maſſe, be wholy good, or whether there be poyſon mixed with the ſame: if it be al good, then may there none of it be reiected: if there be poyſon, no man may receiue it without danger and perill.

Chapter. viii.

Whether there be any thing in the Maſſe other then good wordes, and whether thoſe good wordes which are in it be well applied: and whether that for thoſe good woordes, the Maſſe ought to be accompted good.

ANd euen as good meate doth not let but that poyſon is alwaye poyſon, and maketh it more hurtfull: euen ſo the good and holy wordes doe not let at all, but that God is diſhonoured in thē, when men do abuſe thē: Note. for the more holy & bleſſed that a thing is, ſo much the more is the abuſe thereof deteſtable in the ſight of God, & ſo much the more is he diſhonored, for ſo much as his holy name is there the more prophaned. By meane whereof ſo farre of is it, that the charmes and enchantments be the better becauſe of the names of God and of Ieſus Chriſt, & of the virgine Mary, and of men and women Sainctes, & of the good wordes of the holy ſcriptures that may be in thē, that they are in deede ſo much the more execrable and curſed. For ſeeing that the thing of it ſelfe is euill, it is yet made much worſe, when that which ſhould ſerue to the honor of God, is there applied to his diſhonor. Wherefore it is like to blaſphemies. For when men do blaſpheme God, they do take his name in their mouth:Similitude. but he is more diſhonored by y^t meane, then though they did wholy abſtaine from naming him. For they do not vſe it at all, as they do which take it in their mouth to call vponupon God and to ſanctifie him, but do abuſe it not onelyonly taking it in vaine, but alſo villainouſly profaning and polluting the ſame. Therfore Irenee ſaieth,…ee, …e. 1. … 1. that the heretiques, and cōſequently, al thoſe which abuſe the holy ſcriptures, do with thē, euen as when an excellēt workman ſhould make the image of a king very faire and of fine golde, and well furniſhed with all fortes of precious ſtones, and there did come an euill workeman, which ſhould take the ſame matter, and ſhould make thereof either a dogge or an ape, or ſome other beaſt, or ſome monſter. Albeit that it ſhould be alwayes one ſelfe matter, very good and very excellent, yet for all that the workemāſhip ſhould be greatly different, and the matter very euill applied, in as much as by applying thereof they ſhould deſtroy a good & very faire piece of work, to make one both euil and filthy. And by the ſame meane a man ſhould do great wrong to the king, in ſo counterfaiting his image. It is not enough then to take the matter whereof the Prophetes & the Apoſtles hauehave made the worke of the Lord, if it be not euenly laide, ſquared, and wrought as they them ſelues hauehave done it.…ee. For if any man make an other worke contrary to theirs, and by the which theirs ſhould be deſtroyed, the ſtuffe which men hauehave taken of thē is not well applied. Wherefore ſo farre of is it, that the worke is the better becauſe of the ſame, that on the contrary it is more worthy of blame. Thus much for the ſhuting vp of the mouthes of thoſe which doe alleadge the good woordes and the good things which are in the Maſſe, if they cannot otherwiſe ſhew the goodnes thereof, and that there be nothing at all in it that is good and applied as it ought to be.

Chapter. ix.

Of the diuiſion of the matters which ſhalbe handled hereafter, and of the principall pointes which are at this day in controuerſie concerning the Supper and the Maſſe.

I Wil now come to the principal points which do moue vsus by good reaſon, not in any wiſe to allowe the maſſe, being of the ſame forme and qualitie that at this day it is ſet forth vntounto vsus, of the which pointes I will firſ make a generall diuiſion, and afterward a more ſpecial, and then I will propone and expounde them all, the one after the other, eueryevery one of them in his place. The firſt diuiſion which is the moſt generall, ſhall conteine fiue pointes, of the which fiue pointes I will after ward make more ſpecial diuiſions.5. point…. The firſt is touching the matter and all the pieces and inuentions and humaine tradicions in generall, whereof it is compounded. The ſecond is of the wordes of the ſame in ſpeciall. And the third is of the ſignes, and of the things ſignified by them. The fourth of the prayers. The fift of the collectes. As touching the ſecond point, which concerneth in ſpecial the wordes of the maſſe, I deuide it againe into three points, The firſt is touching the language of them. The ſecond concerning the pronunciation. The thirde concerning the application of them. And for the third point, which is concerning the ſignes and the things ſignified, I do deuide them againe into ſix other pointes. The firſt is the tranſubſtantiation of the ſignes. The ſecond, the adoration of them. The third, the reſeruation and application which vſed beſide the vſe of the ſupper. The fourth is of the ſacrifice. The fift is of the cōmunion. The ſixt, of the application, aſwell of the ſacrifice as of the communion, both for the dead and for the liuing. Now concerning the firſt, the fourth and the fifth. Of the fiue pointes which I did in the firſt place ſet forth in generall, I doe not at all make any other more ſpeciall diuiſion of them. Now all theſe pointes ioyned and comprehended together, do amount to the number of 12. the which I am not determined here to handle all at large, but onelyonly ſummarily, to the ende that men may vnderſtand, which be the principall differences to agree vponupon between the reformed Church and the Romaine Church, concerning the Sacrament of the ſupper, and that of the Maſſe.

Chapter. x.

Of the firſt general point which is of the whole matter of the Maſſe, and of the additions vvhichwhich men hauehave giuen to the ſupper of the Lorde in the ſame, by the vvhichwhich they hauehave cleane ouerthrovven his inſtitution.

THe firſt point then that we doe condemne in the Maſſe, is, that ingeneral there are ſo many inuentions, traditions, and humane additiōs to the Lordes inſtitution, & ſo many chaunges and diſguiſings of the ſame, and ſo many ceremonies and fooliſh and doultiſhe ſuperſtions, and inſufferable Idolatries, that there remaineth in the ſame no kinde of forme of the pure ordinance of the Lord, but that it is there wholy ouerthrowen. And by the ſame meane the expreſſed word of God is there openly violated, in as much as it is ſo often and ſo expreſſedly forhidden by the ſame, in y^e holy ſcriptures,Deut. 4.1… Apoc. 22. Joſ. 1. Eze. 10.Deut 4:1Rev 22Josh 1Ezek 10 to adde or to diminiſh any thing to or from the lawe, ſtatutes and ordinances of the Lorde, or to go out either on the right hand or els on the left. For the which cauſe Saint Paul meaning to correct the abuſes which were already in his time committed in the ſupper among the Corinthes, ſaid plainely, ſetting foorth the inſtitution of Ieſus Chriſt: I hauehave receiued of the Lord that which alſo I hauehave deliuered vntounto you.1. Cor. 11.1 Cor 11 And after ward he expoundeth it point by poynt, in what ſorte Ieſus Chriſte did inſtitute and adminiſter this holy Sacrament, and ordeined it to be adminiſtred afterward in his Church, wherein he ment to giuegive plainely to vnderſtand, not onley to the Corinthes, but alſo to the whole Churche of God, as well for that preſent time as for all the time to come, that the inſtitution of the Lord is pure, whole and perfect, & what rule there was and is to be obſerued in ſuch matter, without adding any thing to it, or diminiſhing, chāging, and diſguiſing any thing from it or in it. For if Saint Paul which was plucked vp euen to the third heauen,…or. 12. and who ſawe there ſecrets incomprehenſible to man, and hath ſo faire and excellent a teſtimonie of his vocatiō by Ieſus Chriſt him ſelfe, neither would nor durſt take in hande ſuch a matter, but did content him ſelfe with the ſimple ordinance of the Lord, and tied him ſelfe to the fame rule, and did drawe thereunto the whole Church, what pride is this in thoſe which dare vndertake more then he, yea more then the very ſonne of God him ſelfe did: Theſe which are ſo audacious, ds they not feare at all the curſes which are denounced by Saint Iohn in the Apocalypſe, …oc. 22.to all thoſe which either adde or diminiſh any thing to or from the doctrine reuealed by the Lord? for that which he ſaith in his Apocalypſe, doth no leſſe agree to all the reſt of the body of the holy ſcriptures then to it ſelfe, for ſo much as there is no canonicall booke which is of leſſe authoritie. And if Saint Paul did aſſubiecte the very Angels to the Goſpell which he had preached, Note. who dare ſet him ſelfe vp aboue them?

Chapter. xi.

Of the ſecond generall point which is of the wordes of the Maſſe, and of the diuiſion of the ſame into his members, and firſt of the language of the Maſſe.

AS concerning the ſecond point, which is touching the wordes of the Maſſe, we hauehave to note firſt, that albeit that it were ſo, that there were not one onelyonly worde in the whole content of the ſame, but that it were taken out of the holy Scriptures, and were very agreeable to the ſame: yet for all that, there are three great and inſufferable faultes therein, of the which three the firſt is commō and generall to all the whole Maſſe, and eueryevery part thereof: the other two belong more ſpeciall to the ſacramentall wordes, but they are notwithſtanding altogether manifeſtly repugnant to the expreſſed worde of God, and to the inſtitution of the holy Supper. And by that meane this ſecond point doth conteine thoſe other three, of which I made mention in the diuiſion of the ſame, which are touching the language, pronunciation and application of the wordes. As touching the firſt, it is manifeſtly againſt the expreſſe commaundement of God, in that that he hath expreſſedly forbidden by S. Paul, that in the aſſemblies of the Church,…te well …. there ſhould be neither praiers nor other words ſpokē in a tongue which were not knowen to y^e whole aſſemblie, if there were not forthwith ſome one to expounde the ſame in a tongue which ſhould be well vnderſtoode by the whole congregatiō. Now it is ſo that al that euer is ſpoken & ſung in the maſſe, is there ſaid & ſung in an vnknowē language, at the leaſt, to the greateſt part of the people and aſſiſtantes, & oftentimes to them al. Whereof it foloweth according to the teſtimonie of S. Paul, that the commandement of God is there manifeſtly violated.…oncluſiō. Whereupon I doe further conclude, that the maſſe can not be the ſupper of the Lord, for ſo much as he hath plainly commanded that men ſhould ſet forth the remembrāce of him in the ſame. Which thing can not be done by vnknowen language, but onelyonly by ſuch a language as is vnderſtoode of all, as Saint Paul doth ſufficiently declare, when expounding the wordes of Ieſus Chriſte concerning this commemoration,…. Cor. 11. he ſaith plainly, You ſhall ſhewe the Lordes death vntil the time that he come. The which ſhewing cannot be ſet forth by a language not vnderſtoode, but onelyonly by preaching and doctrine ſet foorth in a language which may be vnderſtoode of all, for ſo much as ſpeach without vnderſtāding profiteth no more then though a man ſpake not at all. For that is as much, as though he y^t ſpeaketh were domme, and he which heareth were deaſe.

Chapter. xii.

Of the pronunciation of the woordes of the Maſſe, and chiefly of thoſe which are called ſacramentall, and what fault there is committed in the ſame, as wel againſt the commandement of God, as againſt the lawes Imperiall.

FUrthermore, we hauehave yet to note in the other point, which is of the pronunciation of the wordes of the Maſſe, that albeit that whatſoeuer ſhould be there ſaid in a lāguage that ſhould be vnderſtoode of al men, yet for all that, Note. it could be in no wiſe ſufferable, that any thing ſhould be there recited with a whiſpering voyce, & namely the principall wordes, which do properly belong to the inſtitution of the ſupper, and chiefly thoſe which they do cal ſacramentall: the which they do pronounce with ſo ſoft a voice, as they can not be heard of any man, no not of thoſe which are neereſt the prieſt which pronounceth them: ſo farre of are they from being vnderſtoode by all the aſſemblie. Wherein they fall againe into the firſt inconuenience that I hauehave already touched. For be it that they ſpeake with a loude voice in an vnknowen tongue, or with a ſofte voice, in a knowen tongue, in ſort that he is not heard at all, or els that mē can not vnderſtande the wordes, the one ſort is euen as good as the other. This notwithſtanding, they do cō mit both the faultes in all their maſſes, chiefly in their cannon and in many other pieces, and namely in thoſe, the which becauſe of the ſame they do call the ſecrets. For beſide that, that the language of them is vnknowē, at the leaſt to the greateſt part, they adde thereunto alſo the pronunciation ſo ſoft, & ſo ſecret, that hardly there is any man that may vnderſtand one only word thereof, as I hauehave already ſaid. This thing is common to all Maſſes, as well high as lowe. For they hauehave theſe two ſortes, the which they do ſo diſtinguiſhe according to the pronunciation which they vſe in the ſame. They call high maſſes,High maſ…s. thoſe which they ſay with ſong, becauſe that they ſpeake and crie more loude in them. Yet are they greatly to be blamed in the very ſame, that they ſing, in ſo much as they doe vſe ſuch ſongs as doth greatly hinder the vnderſtā ding of it, euen to thoſe which could otherwiſe vnderſtand the wordes and the language. For how many notes do they put oftentimes to one ſillable, from whence it commeth to paſſe that they make the woordes and the pronunciation of them ſo long, and doe make ſo great diſtance from one ſillable to an other, that men forget the firſt before they be come to the laſt, & namely whē they do ſing in ſet Muſick? Wherin it appeareth plainely, that the ſong of the Romaine Church hath bene vſed more to feede the bodily eares, then the ſoule and the ſpirit, and to ſerue men for delectation and paſtime, as doe their belles, and their organs. For there is al the profite which commeth of them, which conſiſteth in ſound which vaniſheth in y^e aire. Againe, they call lowe Maſſes ſuch as are not ſaid with ſong, but onelyonly with a ſoft voice. And albeit that there be very fewe which can vnderſtande any thing of it throughout the whole maſſe, yet not contented therewith, they do alſo ſpeake it more ſoftly, when they come to their ſecretes and to their Cannon, and therein they doublely tranſgreſſe, not onelyonly the lawe of God, Note. as I hauehave already proued by the teſtimonie of S. Paul, but alſo the humane and Imperiall lawes. For the Emperour Iuſtinian, which raigned about the yere 528. did make a lawe expreſſedly for that point, the which he grounded vponupon the ſentence of S. Paul, which I hauehave already alleadged, takē out of his firſt Epiſtle to the Corinths. Iuſtinia… new Conſt 123.The ſame lawe commaundeth all miniſters of the Church to ſpeake ſo loude and ſo plaine, eſpecially in the adminiſtratiō of the Sacraments, that all the people may heare and vnderſtande it, and make anſwere, So be it, to that which ſhalbe there ſpoken. He doth not commande thē that they ſhould ſpeake in a language vnderſtoode of al men, for ſo much as yet at that time they did alwayes ſo according to the example of the auncient Church: but onelyonly ſo to ſpeake and pronoūce, to the end that they might be the better vnderſtoode of all men: the which thing had bene to no purpoſe at al, if ſpeaking in ſuch ſort, the ſpeach had not bene knowen and vnderſtood of all men. Wherefore in commāding the fame, hee preſuppoſeth that which already was, to witte, that the language was knowen and vnderſtoode of all men. Seeing then that in that reſpect the maſſe is repugnant to all lawe as well diuine as humaine, in deede if there were none other but this onelyonly point to be blamed, we hauehave iuſt cauſe to cōdemne it, and to require reformation of the ſame.

Chapter .xiii.

Of the application of the Sacramentall words in the Maſſe, and whether they ſhould be ſpoken either to thoſe which do there aſſiſt, or els to the bread and to the wine of the ſame, and whether the ſignes of the ſacraments may be the ſignes of them or no, beſide their true and proper vſe.

THE laſt point of the ſame very purpoſe, which concerneth yet the wordes of y^e maſſe, is, that beſide that which I hauehave already ſhewed to be worthy of blame in the pronunciation of them, there is yet this very foule faulte, and contrary to all reaſon, to witte, that in ſteade of declaring the wordes of the ſupper to the people aſſiſtant at the maſſe, and in ſpeaking them vntounto them, to cauſe them to vnderſtand them, to the end that they ſhould be taught by them, according to the cōmaundemēt which the Lord hath giuen by Saint Paul, they ſpeake them to the bread and to the wine which are vpō the Altar, and do pronounce them ouer them. And therefore the prieſt is turned towardes them, & hath his backe towards y^e people, to whom he ſhould ſpeake, and deliuer his wordes to teach and inſtruct them in the vnderſtanding of the doctrine belonging to this ſacrament, and in the myſteries and ſecretes which it conteineth. But in ſteade of doing this, he repreſenteth them to the people by geſtures, countenances, and diuers ceremonies, and oftentimes by ſo fooliſhe and doultiſh countenances, as are thoſe of a very Iugler. Therefore I know not for what cauſe a man may not ſaye as well of a Prieſt, that he goeth to doe, as well as to ſaie, Maſſe. For he hath there as much to doe as to ſaie. For th… like cauſe, men might as well ſay, Let vsus go t… ſee, as well as let vsus go to heare maſſe. For th… aſſiſtance doe there oftentimes ſee more the… they do heare, & namely in y^e Iowe maſſes, wher… in they do plainely declare, that they do very it vnderſtande,In excellēt Inſtruc…on. both the nature, and the vſe as wel… of the word of God as of the Sacraments. Fo… the word whereupon they are grounded, is no… there ſet forth to be ſpoken to the ſignes there of, but to choſe perſons to whom both the one … the other ſhould be adminiſtred, to witte, as wel… the worde as the ſignes, or otherwiſe the ſacramentes ſhould be no ſacraments. For they are no ſacramentes being out of their proper vſe, for ſo much as they are onelyonly ordeined thereunto. And therefore,Note well …his. the water is not the water o… Baptiſme, nor a ſigne, nor conſequently the ſacrament thereof, but ſo farre foorth as it is ioyned with the word of Ieſus Chriſt, by the which it is dedicated and cōſecrated to that vſe, and ſo being applied to thoſe perſons, which men do… baptize,Matt. 28. Note wel …his.Matt 28 according to his commandement. Th… very like is of the bread and of the wine of th… ſupper. For they can no more be y^e ſignes thereof, then may the water of baptiſme, if being ioyned together with the word of Ieſus Chriſt, whereby they are dedicated and conſecrated to this ſacrament, they be not giuen and diſtribu…ed to thoſe which ſhould bee partakers of the ſame: as it doth appeare by the expreſſed words of Ieſus Chriſte, in that which he ſaieth of both the ſignes, Take ye & eate ye. Likewiſe,Mat. 26. Mark. 14. Luk. 22.1. Cor. 11. Note.Matt 26Mark 14Luke 221 Cor 11 Take ye and drinke all ye. For it is playne that theſe wordes may not be ſpoken either to the bread, or to the wine, but onelyonly to thoſe perſons which might vnderſtande them, and execute the commandement that Ieſus Chriſt gaue vntounto them by the ſame. For the bread and the wine can neither eate or drinke them ſelues.

Chapter .xiiii.

That the wordes of the Supper appertaine not to ſuch as are capable thereof, and what fault the Romaine prieſtes doe committe in that behalfe.

THis notwithſtanding, it is to them that the prieſt doth ſpeake and deliuer their wordes, and not at all to thoſe which do aſſiſte as well at their Maſſe as at their Supper, the which they do adminiſter ſeldome times to the people. No more may they be deliuered alſo to beaſtes, for ſo much as they can not vnderſtand them, as alſo becauſe the ſacraments of the Lord were not ordeined for them, the like may we ſay of all other creatures, which are not partakers, either of ſenſe or vnderſtanding. Wherefore if they … ſpoken to others then to ſuch as are capable … this ſacrament, which may vnderſtand them … may obey to that which Ieſus Chriſt comma… deth thē thereby, it is a meere mockery, whe… by the intent and purpoſe of Ieſus Chriſte… wholy ouerthrowen. Note. And if theſe wordes whi… conteine the commandemēt that he gaue in t… ſupper to all the faithful, ought not to be addr… ſed but to thoſe which are capable thereof, t… very like is of thoſe of the promiſe, which f… loweth this commaundement. For when Ieſ… Chriſt ſaieth, This ſame is my body, and this … my blood, and that which foloweth, he addreſſe… no more his words to the bread and to the wi… then when he ſaieth of them, Take and eate y… but addreſſeth them to thoſe in deeds, to who… he ſpeaketh the firſt. Wherefore, ſeeing th… there is both commandement and promiſe, a… that the promiſe is made, euē to thoſe to who… the commandement is giuen, and that the Lo… declareth thereby the cauſe and the ende, for … which he giueth this commandement, it is e… to iudge, that the promiſe doth no leſſe belo… vntounto them then doth the commandement, a… appertaine not at all to the bread & to the wi… From whence it followeth alſo that both … one and the other belong vntounto them, & that th… ought to vnderſtand them, and are not ſpokē …he bread and to the wine, which can not vnderunder…tand or comprehend either the one or the other.

Chapter. xv.

Of the office as well of the miniſters as of the Chriſtian people in the ſupper: and of the fault which the prieſtes and the Romaine Catholiques do cōmitte againſt the ſame in their Maſſe.

WHen then the Lord doth ſay, Take ye, and eate ye, and then expoundeth by the pro…iſe which foloweth this commandement, the …auſe of the commandement, he admoniſheth as …ell the miniſters as the people, of that which …oth the one and the other ought to doe in the …upper. As touching the miniſters, their office is …o aduertiſe the people both of the commaundement, and of the promiſe, and of that which they …ught to do according to the one and the other, …nd what it is that they ought to attende. And y^e …ffice of the people is to be obedient to y^t which …s commanded them, and to beleeue the promiſe which is made vntounto them. Then if the mini…ters do not this office, they are ſacrilegious, in …s much as they do ſteale and hide the worde of God frō his people, which is ſo holy & ſacred a …hing. Wherfore they may be wel placed amōg …he falſe prophets, whom the Lorde accuſeth by …eremie, to hauehave ſtolen his word frō his people.Iere. 23.Jer 23 They are in like forte very open rebels to Ieſus Chriſt.…ote well …is. For ſeeing that they ought to repr… ſent his perſon in the adminiſtration of the ſi… per and of al ſacramentes, it muſt in any wiſe b… that they do that which he commandeth them t… do, and that they follow his example. For if the do otherwiſe and contrary thereunto, they ma… not be called the miniſters of Ieſus Chriſte bu… onelyonly by a wrong title. Nowe it is certaine tha… he commanded them to do in his remembrance the very ſame which he then did. And what is … that he then did: Note. he as miniſter addreſſed hi… worde to his diſciples to whom he adminiſtre… his ſupper, and forthwith diſtributed vntounto then the ſignes thereof, which he commandeth the… to take. Wherefore if the prieſts do not the lik… in their maſſe & in their ſupper, wherein they ſa… they do repreſent as miniſters, the perſon of I… ſus Chriſt, they do mocke both Ieſus Chriſt an… his poore people. Nowe it is plaine that in the … maſſe, they do neither the one, ne yet the other From whence it followeth very well, that th… ſame can not be the ſupper of Ieſus Chriſt, fo… ſo much as they do ſo great a wrong therein, a… well to him as to all Chriſtian people. For in h… ding and ſtealing the worde which ought to b… declared vntounto them, and in not diſtributing at a… that which is commāded them to diſtribute vntounto them, they do diſhonour Ieſus Chriſte in di… obeying him: & alſo do great wrong to his peo…le, in not adminiſtring vntounto them that which …hey ought to adminiſter vntounto thē.The fau… of the p… ple. And as they …aile in this behalfe, euen ſo the people doe not …heir dutie, if they wil not receiue the word nor …he ſignes, when they are duely and ſincerely …dminiſtred vntounto them. For therein they ſhew …hem ſelues rebels againſt God. Note. And if neither …he one nor the other be preſented and admini…tred vntounto them, and that they care not at al, but …re contented to be depriued eyther in part or in …ll, they yeeld them ſelues then without excuſe, …aſmuch as they declare thereby, that they doe …ot greatly care for the glory of god, nor for his …luation, and chiefely when they may hauehave the …eane to hauehave y^e right and full adminiſtration …f the ſacraments.

Chapter xvi.

Of the differēce and diſtinction that the Romaine doctors do make in thapplicatiō of the ſacramental wordes of the ſacramēts, aſwel concerning the ſignes of them, as the perſons which are capable thereof: and of the foundation of their tranſſubſtanciation which they ground vponupon the ſame.

…Eing thē that it is ſo, it is eaſie to iudge, howe fooliſh and ful of filthie ignorance, the diſtinction and the difference that the Romaine do… tors doe make betwene Baptiſme and the ſu… per, and their other ſacraments, is, touching t… applying of the wordes and of the ſignes … them. For they ſay that in baptiſme the ſacr…mentall wordes are addreſſed to the perſo… which they baptize, Note. and not at al to the matt… of baptiſme, to wit, to the water which is th… ſigne thereof, but it is contrary in the ſuppe… forſomuch as the ſacramentall wordes are adreſſed to the matter thereof, to wit, to y^e brea… and to the wine which are the ſignes, and n… at all to the perſons: from whence they do coclude the conuerſion of the bread and of th… wine into the bodie and bloud of Ieſus Chri… according to their doctrine of tranſſubſtanci… tion. By meane whereof they doe affirme, tha… for that cauſe, the bread and the wine conſecr… ted after their maner, are no more bread an… wine, but are the very body and bloud of I… ſus Chriſte, and the holy Sacrament of th… altar and of the ſupper of the Lorde, yea eue… out of the accion and vſe of the ſacrament: Th… which thing they dare not affirme of the w… ter of the baptiſme.Note well. For albeit that they hau… bleſſed and conſecrated it after their maner, an… that they doe reſerue it in their fonts for th… vſe of baptiſme, and that they doe pronounce th… ſacramental words thereof in thadminiſtration yet for al that they hold it neither for ſacrament, nor for ſigne of baptiſme; but in the very accion and vſe thereof, to witte, when it is applied to the perſons that men doe baptize.Demand But if they graunt vsus this point concerning baptiſme, why make they ſo great difficultie to graunt vsus the ſame concerning the ſupper? For hauehave they more expreſſe commandement of Ieſus Chriſt to adminiſter the water in Baptiſme, then the bread and the wine in the ſupper, which are the ſignes? I ſay yet further, that it is ſo, that they hauehave a more expreſſe commandement to diſtribute the bread and the wine of the ſupper,Note the well. then to adminiſter the water of the Baptiſme. For where is it that they ſhal be able to find that Ieſus Chriſt hath ſaid ſo expreſſely of the water of Baptiſme, Take ye, baptize ye, and be ye baptized, as he hath plainely ſpoken of the bread & of the wine of the ſupper, Take ye, eate ye, Take ye, drinke ye, yea eueryevery one of you. And to whō did he ſpeake theſe woordes following, to wit, This ſame is my bodie, & this ſame is my bloud, but euen to thoſe very men to whom he ſpake y^e wordes going before, as I hauehave alreadie declared, & to whom he gaue commandement to eate y^e bread and to drinke the wine, which he brake & diſtributed vntounto them for ſignes of his body and of his bloud:

Chapter xvii.

Of thapplying of the ſacramentall wordes t… the ſignes of the ſacraments and of the cō ſecration of them.

THey may not then at all alledge, that they d… better agree with y^e matter of y^e bread and … the wine in the ſupper, then with that of the w… ter in Baptiſme, and y^t it hath not equal reſpe… to the perſons, aſwell in the one ſacrament as … the other.Note well. Wherefore to ſpeake properly, the… muſt be referred in both the ſacramēts aſwel … y^e ſignes as to y^e perſōs, to whom they ought … be adminiſtred, but it is euer in the reſpect of th… perſōs. For it ſhould be to no purpoſe that the… were pronounced in ſecret, and in their abſenc… For that ſhould be more like to a charme & a… enchantment, then to a ſacramēt. For the ma… ter which is taken for the ſignes in all ſacr… ments, cannot be the ſignes,Note wel. if the ſame be n… dedicated and conſecrated thereunto by t… worde of God, by the which they are made h… ly and ſacred ſignes, where as before they we… but ſimple and common matter. And therefo… there is ſo great difference betweene that th… it was,Example. and that that it is after that the word … added vntounto it, as there is betwene a piece of ſ… uer before it be ſtamped, and that that it is aft… the coyning thereof hauing imprinted in it … marke of the prince, the which gyueth vntounto it his eſtimation and value: It hath alſo like difference, as hath the waxe,An oth… whereof men make a …eale, before it be printed, and after that it is printed hauing receiued the forme by the Impreſſion of the ſeale, it is then no more ſimple waxe as before, but the true ſeale of the prince. For that cauſe the rod the which Moyſes held …n his hand,Exod. 3.Exod 3 keeping the ſheepe of Iethro his Father in law when God appeared vntounto him in …he buſh, is afterwarde called the rodde of God, when God had commaunded him to vſe y^e ſame …n his miniſterie, and in the miraculouſe works which were done by the ſame.Aug. in Ioh. Ho… 13. And in this ſorte muſt we vnderſtād that which Saint Auguſtine …aid ſpeaking of baptiſme, The word is ioyned …o the element, and it is made a ſacrament. He …nderſtandeth by the element the water of bap…iſme, the which is dedicated to be the ſigne …hereof by the worde which is ioyned vntounto it, …he which is not ioyned vntounto it, but to be vn…erſtood of thoſe vntounto whom it belongeth, and …o vnderſtand by the ſame to what end it is …yned to the ſignes. Note. And albeit that the li…e children can not vnderſtand it in their bap…ſme, as thoſe which are of greater age doe, yet …or all that the ſame is not wrong applied, in …s much as it may be vnderſtood as well by …eir Godfathers and Godmothers, as by thoſe which doe preſent them and aſſiſt at thei… baptiſme, for ſo much as it is not founded onel… vponupon the perſon of the infants, and vponupon thei… faith, but alſo vponupon the faith of their Godfather… and Godmothers, and of the whole Church, i… as much as it is grounded vponupon the alliaunc… that God hath made with the faithful, becauſe h… hath alſo comprehended in the ſame, their chi… dren, ſaying that he would be their God and th… God of their children.…ene. 17. …t. 13. Wherefore ſeing y^t baptiſme is the ſacrament thereof in the Chriſtia… Church, as the Circumciſion was in th… Church of Iſrael, the children of the Chriſtian… are no leſſe capable of Baptiſme thē were thoſ… of the Iewes of circumciſiō, forſomuch as ther… is one very foundation and one very reaſon i… them both touching this point. And therefor… ſuch is the conſecration which is done to th… water in baptiſme, whereby the ſame is conſecrated to that vſe. Note. We then ſee here, how that the worde whereupon the ſame is grounded, hath aſwell relation to the matter of baptiſme in reſpect of the bloud of Chriſt, accordin… to the teſtimonie of Saint Auguſtine, as hau… thoſe of the ſupper to the bread & to the wine, i… ſort that y^e water is no leſſe conſecrated by thi… meane to be the ſigne of baptiſme, then is th… bread & y^e wine in y^e ſupper to be ſignes thereof For a man may ſay in very trouth thereof, th… …ame that Saint Auguſtine hath ſaid of the wa…er of baptiſme. For there is like reaſon in both, …n as much as there is none other meane, wher…y the matter which is taken to be the ſigne …f the Sacraments, may be dedicated and con…ecrated to that vſe, otherwiſe then by the word of God, whereof they are ſignes and ſacramēts. Beholde here then that which the auncients did …all here properly, Conſecration.

Chapter xviii.

Of the chaunge and conuerſion of the ſignes of the ſacraments into the thing ſignified by them, according to the vſage of the auncient Church, and of the doctors of the ſame.

ANd when they ſpeake of the chaunge & conuerſion of the ſignes of the ſacraments into …he thing which they do ſignifie, they doe vnderſtand this chaunge of the vſage of them,Note wel… this. for the which cauſe they doe alſo chaunge their name, taking the name of the thing which they ſignifie, in contemplation and in reſpect of this chaunge of the vſe, and not at all of the chaunge of one ſubſtance into an other, to wit, of the ſubſtance of the ſignes, into that of the things which they doe ſignifie. For if there were ſuch … chaunge of ſubſtance, by the vertue of the ſacramental wordes and of the conſecration o… the ſignes, it ſhould neceſſaryly then come t… paſſe, that the ſame ſhould be in al ſacraments, … not more in the one then in the other: forſ… much as there is none at all that may be ſacraments without conſecration and without ſacramentall wordes, and they hauehave al this commo… together, and the like reaſon is in them all, concerning this point.…ote. Wherefore the Romayn… tranſſubſtantiators hauehave no ground of reaſon to affirme that there is more tranſſubſtanciati… in the ſupper, by chaunge of the ſubſtance of th… ſignes, into the thing ſignified by the vertue o… the conſecration and of the ſacramental words then in all the other ſacraments. And therefor… if they would that we ſhould beleeue them, the… muſt then proue their ſayings by other teſtimonies then them ſelues, for ſo much as they do… ouerthrowe the whole nature of ſacraments by their doctrine. For the bread and the wine o… the Supper, can not be made the ſignes there of, but onelyonly by the vertue of their conſecratio… and of the ſacramentall wordes by the which they are conſecrated to that vſe. For as we hau… alreadie heard by Saint Auguſtine, the word… muſt be alwaies ioyned to the element, befor… that it may be made a ſacramēt. Now it is ther… then ioyned, when the bread and the wine whic… are taken of the elements of this world, are applied to the vſe of the ſupper, and this application is made by the conſecration and by the ſacramental wordes, when they are pronounced and declared in the adminiſtration of the Supper in the ſame ſort as Ieſus Chriſt did pronounce and declare them, and commanded the ſame to be done according to his example. Behold then here al the conuerſion and all the tranſſubſtanciation which may be in the ſupper, aſwel as in the other ſacraments.

Chapter xix.

Whether eueryevery chaunge carry with it conuerſion of one ſubſtance into another: and what difference there is betwene chaunge and tranſſubſtanciation: and of the double chaunge of the ſignes which ſhould be required in the ſupper, if the doctrine of trāſſubſtanciation were true.

ANd therefore when the auncient doctors did ſpeake of chaunge and conuerſion of the ſignes into y^e ſame, they vnderſtood none other, as I hauehave ſhewed and proued very plainly, and by good teſtimonies of the auncient doctors thē ſelues in other treatiſes of mine. For eueryevery chaunge and eueryevery conuerſion of one thing into an other carieth not with it at all tranſſubſtanciation of one ſubſtance into an other. For there may be chaunge, without conuerſion of ſubſtance. But conuerſion of ſubſtance can not be without chaunge. We may then ſay y^t wher… there is tranſſubſtanciation by conuerſiō of ſubſtance, there is there chaunge. But there is not alwaies tranſſubſtanciation and conuerſion of ſubſtance, where there is chaunge. Wherefore there is as great difference betwene chaunge & tranſſubſtanciation, as is betwene the general & the ſpeciall. For chaunge is the generall which comprehendeth vnderunder it tranſſubſtanciation, but tranſſubſtanciation doth not comprehend in it chaunge, forſomuch as his ſignifiration is more ample (as that of chaunge, of tranſmutation and of conuerſion) then that of tranſſubſtanciation. For, all theſe names do cōprehend other kindes of chaunge and of conuerſion, then of one ſubſtance into an other. For as there is chaunge of ſubſtances, ſo is there alſo chaunge of accidents, to witte, of qualities, of time, of places, of habits and ſuch other like thinges, according to their natures, and to the predicaments vnderunder y^t which they are comprehended, as the Logicians diſtinguiſh them.…egenera…on. Our regeneration is not without chaunge, which is wrought in our own perſōs. But it is not at all by conuerſion of y^e ſubſtance of our bodies nor of our ſoules into others, or into any other ſubſtance, but it is in qualitie, which is, from vice into vertue, by the chaunge & renewing of the olde Adam, & of the olde man into the new.Conu… this we…. And therfore if there be any chaūge in the ſupper, touching the matter of the ſignes thereof, it muſt then be conſidered of what kind this chaunge is, and in what predicament it muſt be ſought, if we will ſpeake as becōmeth Logicians, and if there be chaunges, either of ſubſtance or of qualitie, in aſmuch as the matter of the ſignes thereof is otherwiſe qualified, when it is applied to that vſe, then it was before. I hauehave alreadie declared & proued, that there can be no more chaunge of one ſubſtance into an other, then there is in all other ſacraments, becauſe of the reaſons that I hauehave alreadie alleadged, taken aſwell of the nature of them, as of the teſtimonies of the word of God, whereupon they are grounded. And if there were ſuch a chaunge,Note w… it muſt needes be that it ſhould be in 2. ſortes, to witte, the one, by the which y^e bread and the wine ſhould be appointed to be the ſignes of the body and of the bloud of Ieſus Chriſt: and the other to conuert the ſubſtance of the bread and of the wine into his body and bloud, after that they ſhould hauehave bene made y^e ſignes thereof, by the firſt conſecration, and by y^e firſt chaunge which ſhould hauehave bene made by y^e ſame. And by this meane it would come to paſſe that there ſhould be 2. conſecratiōs,Way wel… this. and 2. ſorts of ſacramental words. The firſt, to conſecrat & cauſe y^e bread & the wine to be the ſignes: and then the ſecond, to conuert them afterward into the bodie and into y^e bloud of Ieſus Chriſt: or elſe it muſt be, that the ſame very woordes ſhould do both at one inſtant. And if the ſame myght be done in the ſupper, there is no reaſon, why it ſhould not be done alſo in the other ſacraments, for the reaſons which I hauehave alreadie declared, and chiefely in thoſe in the which y^e holy Ghoſt hath vſed like maners of ſpeach as in the ſupper. Note. We ſay thē that there is no more chaunge of the ſubſtance of the ſignes thereof, then there is in thoſe of the other ſacramēts, & y^t there is none other at al but in the vſe which cō ſiſteth in this, that the matter which is taken for the ſignes of the ſacraments, is applied and ſerueth to another vſe, and an other end then his did before that time. And if there be none other chaunge in y^e ſupper of the Lord, there can then be none other in the maſſe, if it be his true ſupper. And if it be not his true ſupper, it is not then a ſacramēt of the Lord, but is rather a kind of magike and of ſorcerie.

Chapter xx.

Of the ground of the errour of tranſſubſtanciation, & of the abſurdities which followe the ſame, and of the application of the ſacramental words to thoſe perſons which are capablc, and what faith there is there required.

BUt the Romaine doctors, hauing not wel vnderſtood y^e meaning nor y^e maners of ſpeach of the auncient doctors, hauehave taken them for a chaunge of one ſubſtance into an other in ſtead of taking them for the chaunge which is in the vſe thereof.Note th… It is no maruaile at all if they be fallē into that errour, ſeing that they hauehave ſo il vnderſtood the nature of the ſacrament of the ſupper, that not only they hauehave conuerted it into a ſacrifice in their maſſe, but alſo they hauehave made it a ſacrament of the altar, the which they accompt for a ſacrament, yea when it is out of y^e vſe therof. Wherfore ſeing they know not what the true vſe of the ſupper is, no more hauehave they well vnderſtood what was the chaunge of the ſignes in the ſame, in reſpect of their proper vſe. For that cauſe euen as they hauehave chaūged their vſe into an other wholly newe and ſtraunge, by their doctrine and inuention, euen ſo hauehave they found out an other newe ſort of chaunge, of the ſubſtance of the ſignes of the ſupper, into the ſubſtance of the thing ſignified by them, againſt the doctrine and the vſage of al the auncient Church. This ignorance and newe inuention hath beene the cauſe of great and filthie errours and abuſes of the tranſſubſtanciation, and of the infinite abſurdities that the ſame draweth after it. We muſt then firſt note, Note. in what ſort the word is adioyned to the matter of y^e ſignes, to know in what ſort the ſame is dedicated and conſecrated to that vſe by the ſame word, according to that which I hauehave lately alleadged of Saint Auguſtine, ſaying, The word is ioyned to y^e element, and it is made a ſacrament. And then we muſt goe on further, to conſider howe the ſame worde is applied to the perſons, to whom the ſacraments are adminiſtred, and for whoſe cauſe the matter of the ſignes and of the ſacraments is dedicated and conſecrated to that vſe whereunto it ſerueth. For if the word were not ioyned and applied, but onelyonly to the matter of the ſignes, the which Saint Auguſtine calleth element, becauſe it is taken of theſe earthly elements, it ſhould not be conuerted into a ſacramēt by the conuerſion of the vſe whereunto it is conuerted: but ſhould alway remaine in his firſt qualitie, & ſhould not be qualified, as it is when that it is applied to the vſe of y^e ſacraments. For God hath not giuē the word to man to declare y^e ſame to inſenſible creatures, Note. & to pronounce it ouer thē. For y^t belōgeth to magiciās, forcerers, charmers, and enchaunters, which doe abuſe it cōtrary to the true vſe therof. For it is their cuſtome, ſo to applie their charmes & enchantmēts & to pronounce thē ſecretly & with a whiſpering voice,…ſay. 29. …g. in …oh. Hom. …. & to babble & mumble thē without vnderſtanding, as alſo Eſay doth witneſſe. And therefore Saint Auguſtine ſayeth yet very well, that y^e element is made a ſacrament by the word which is ioyned vntounto it, not ſomuch becauſe it is ſpokē, but becauſe it is beleued. He doth not deny, but y^t the element is made a ſacrament by the word, becauſe it is ſpokē & pronounced, but it is chiefly becauſe y^t men do beleue y^e ſame word. For men could not beleue it, if it were not declared vntounto thē which ſhould & ought to beleue it. But his only meaning is, y^t it is not enough to ſpeake & pronounce it, but y^t it muſt alſo be receyued by faith. From whēce it foloweth alſo, that it muſt needes be y^t it be declared & vnderſtood. For otherwiſe men could not beleue, cōſidering that faith can not be faith w^tout the vnderſtanding & y^e knowledge of the things, which are ſet forth vntounto men by the worde of God. Note. And thereby it is eaſie to iudge, that the word is not of effect in the ſacraments, & that they cannot be made ſacramentes by the ſame, if it be not declared to thoſe which are capable of it. For the ſignes cā not beleeue y^e word, wherefore it is not for their cauſe y^t the word is ioyned vntounto them: but in reſpect of thoſe vntounto whō they are adminiſtred, to y^e end that they may know what y^e vſe of them is, & to what ende they are adminiſtred vntounto them. For hee that ſhould pronounce the wordes only ouer the ſignes, in ſteade of declaring them to the people, to whom the ſacramentes doe belong, it ſhould be to conuert the ſacramentes into a maner of ſorcerie, of charmes and of enchantments againſt the expreſſed word of God▪

Chapter xxi.

Whether the Sacraments and their vertue do depend as well of the perſons which doe adminiſter them, as of thoſe to whom they are adminiſtred.

BVt they may replie that if it were ſo as I ſay,…eplie. according to the teſtimonie of Saint Auguſtine, the ſacraments, and the vertue and the efficacie of them ſhould depend more vponupon the faith of thē, to whom thei ſhould be adminiſtred, then vponupon the ordinance and the word of God, whereupon they are builded.…ſwere. Whereunto I anſwer that ſo farre it is of from me ſo to cōclude, that I ſay yet further, that they doe not onelyonly not depend at all vponupon thoſe vntounto whom they are adminiſtred, neither yet vponupon the very miniſters which do adminiſter them. For albeit y^e miniſter were as vnfaithfull as Iudas was, yea thorowly an Atheiſt, and of the worſt conſcience of the world, y^t notwithſtanding the ſacraments which they ſhould adminiſter, ſhould be no leſſe ſacraments, then if a very Apoſtle of Chriſt, or ſome other very holy perſonage ſhould adminiſter them, prouided that ſuch a miniſter ſhould be called by lawful vocation, according to the order which the Lorde hath ordained in his Church, and that he ſhould adminiſter the ſacramentes in the very true maner that they hauehave bene ordeined by the Lorde, without adding or diminiſhing, changing, diſguiſing and counterfaiting in any thing which belongeth to their proper nature and ſubſtance. Note. For if their vertue and efficacie ſhould depend of him that doth adminiſter them, in what caſe ſhould the Churche be? For what aſſurāce might ſhe hauehave, whether the ſacraments which are adminiſtred vntounto her be true ſacraments or no, if it were ſo that their aſſurance were builded in ſuch matter vponupon the faith of her miniſters? For ſhee is not God, which only knoweth the hearts whereby to diſcerne them. Wherefore, if her aſſurance be not better grounded then vponupon the faith of the miniſters, it muſt nedes be that ſhe ſhould remaine alway in doubt, for ſo much as ſhe can not iudge of the hearts of men, nor conſequently of y^e faith or vnfaithfulneſſe which may be in them. From whence it ſhould folowe, that ſhe ſhould alway remaine in doubt, & conſequētly that ſhe ſhould not receiue any ſacrament in aſſured faith, for ſo much as faith is ſo contrary to doubt, as is truſt and aſſurance. Wherefore they may in no wyſe agree together. And therefore in ſuch a caſe, the Churche needeth not but to hauehave a regarde to three pointes. The firſt is,Cōſider very welthre… poynts. whether the Lord did ordeine the Sacramentes which are ſet foorth vntounto her in his name. The ſeconde, whether hee that doeth adminiſter them, bee called by lawfull vocation to that charge to adminiſter them. The thirde, whether hee doeth adminiſter them according to the ordinaunce of the Lorde or no, or whether hee doe diſguiſe and peruerte them, or whether hee doe adminiſter others in the ſteade of them. For as there ought nothing to be attempted in the Churche without lawfull vocation, euen ſo the onelyonly vocation is not ſufficient, if the charge by her committed, be not executed according to the Lordes ordinance. For albeit that a man ſhalbe called by lawfull vocation, hee may very well ſtraye afterwarde, and may paſſe the limittes thereof, and doe cleane contrary to his duetie, but hee ſhall not bee allowed therein.Conſyder this. And therefore it behoueth eueryevery man herein to take good heed that hee be not deceiued. For if the Miniſter doe deliuer any other woorde, then that which God hath reuealed vntounto vsus in his holy ſcriptures, and any other Sacramentes then thoſe which the Lorde hath ordained, and in any other ſorte, hee may well boaſte of his calling, for that ſhall not at all let, but that hee is a falſe miniſter, and a ſeducer in that behalfe, and that thoſe vntounto whome hee ſhall adminiſter, be not ſeduced and deceiued by him. For his vocation may not exempt him, but ſo farre forth as hee followeth the ſame, and not at all in that wherein he doeth contrary thereunto. On the contrarie, if he doe adminiſter the woorde and the Sacramentes which hee ought to doe, and in ſuch ſorte as the Lorde hath commaunded, his infidelitie and wicked life ſhall not let, but that which is of God ſhall bee alwaye of God, and ſhall alwayes hauehave his vertue and his efficacie in thoſe which are made capable by him, becauſe that, that which the Lorde hath ordayned, taketh his vertue and force of him,Excellēt inſtruction. and not at all of the Miniſter which is but the inſtrument, which of him ſelfe can doe nothing, but ſo farre foorth as the Lorde ſhall worke by him. And therefore the Goſpell,Example. which Iudas preached, was no leſſe the Goſpell then that which was preached by the other Apoſtles his fellowes; for ſo much as hee was called to the ſame miniſterie with them. This notwithſtanding, Ieſus Chriſte yet in thoſe dayes ſayde that Iudas was a Deuill. Hee was then a Deuill and an Apoſtle both together. An Apoſtle by meane of his vocation, and for ſo much as hee dyd execute it according to the charge that was committed vntounto him, and a Deuill in reſpect of his hypocriſie, and of his infidelitie, couetouſneſſe and malice.

If then during the time that he was yet an Apoſtle, hee ſhould hauehave adminiſtred the ſupper, in ſuch ſort as Ieſus Chriſt did ordeine and adminiſter the ſame, it ſhoulde hauehave bene no leſſ… the Lordes ſupper, then if Saint Peter or ſome other of the Apoſtles had adminiſtred the ſame▪ On the other ſide, if Saint Peter him ſelf, or any other of the Apoſtles, yea a very Angel, ſhould adminiſter it in that ſort as it is at this day adminiſtred in the Romaine Churche, and ſhould ſaye maſſe as the Romaine prieſtes at this day… there doe, yet could it not be the ſupper of th… Lorde, nor acceptable or pleaſaunt vntounto God▪ for ſo much as his ordinance is there vtterly …uerthrowen: and in that reſpect could be no bet…ter then if Iudas had ſaide it.A good inſtruction. We muſt the… conſider not only the vocation of the miniſters but alſo the execution of their charge. And whe…ther they doe both agree together, the reſt whic… may be in their perſon, bee it neuer ſo vitious may not hinder the vertue of the Lordes mi…ſterie. But if theſe thinges be there wanting, … namely the ſecond; Note. the caſe is altered. For if th… Treaſorer or receiuour of a Prince,Example. doe deli… foorth falſe money in ſteade of good, the offi… whereunto he is called, can not make it oth… then falſe money, becauſe he doeth not execu… the office faithfully, and doth chaunge the go… money which he receiueth to diſtribute by th… commaundement of his Lorde, into that which is not the ſame that he receiued to bee diſtributed. And by this meane they which ſhall hauehave receiued the ſame, ſhalbe deceiued and ſpoiled. On the other ſide, although he were wicked and vniuſt, if he did diſtribute it good & ſuch as he was commanded, the ſame coulde not let at all but that it ſhould be good, & that they which ſhould receiue it, ſhould very well make their profite thereof. So much concerning miniſters, & that which their miniſterie may receiue of them. Let vsus now ſpeake of thoſe to whom they are ſent.Conſyd… this well. If they doe adminiſter that which they ought to doe, their miniſtery hath his vertue as wel in the reſpect of God, as in the reſpect of them ſelues. And as concerning thoſe to whom they do adminiſter them,Cōmunicantes. they may in no wiſe make their profite of it, if they doe not receiue in faith that which is adminiſtred vntounto them. For they can not cōmunicate with Ieſus Chriſte, nor be partakers of his graces, the which he communicateth to his church, by the meanes of the miniſterie, which he hath ordained in the ſame, without hauing faith in him and his promiſes. Then if they hauehave true faith,A good leſſon. they doe receiue with the ſignes the things ſignified by thē, but if there be no faith in them, they ſhall receiue nothing but that which they may receiue without the ſame, but not at all that which without the ſame they may not receiue.…ote. Nowe they may well receiue the ſignes of the ſacramentes without faith, becauſe that they hauehave in their bodies and in their members the inſtrumentes whereby to receiue thē. But they may in no wiſe receiue the thing which they ſignifie, becauſe that it is ſpirituall, and that they want the ſpirituall inſtrumentes, without the which no mā may receiue them: the which no man may hauehave but by the meane of faith.Auguſt. de ciuit. dei. lib. 21. c. 25. & In 10. Tra. 26. c. 6. And for that cauſe Saint Auguſtine ſaith, that they doe in deede receiue the ſacrament, by the which he vnderſtandeth the ſignes, but not the thing of the ſacrament, which is to ſaye, that which is ſignified by them. For he doth euen in that ſort take the name of Sacrament, when he ſo ſpeaketh, as it appeareth by that that he doth diſtinguiſh frō the thing ſignified by the ſame. For the ſacrament is not a true ſacrament,3. things in a true ſacrament. if it hauehave not alway theſe three things, to witte, the word of God, and the ſignes ordained by him, & the thing which they ſignifie. All theſe things neuer faile in y^e reſpect of God: but they which do abuſe them, are the cauſe that it is not a ſacrament vntounto them, in as much as they doe reiect through their vnbeliefe, the grace which is offered vntounto them by him.Example. Wherefore the like happeneth vntounto thoſe to whom the ſacramentes are adminiſtred, as to mē in reſpect of y^e Sūne, the which ſhineth well for all, but not to all. For there are none but thoſe which hauehave eies, that do receiue his light, the which he preſenteth to all: but in the meane time, ſuch as are blinde do not receiue it. For they hauehave not the inſtrumēt, without the which they cannot receiue it. So ſtandeth it betweene the faithfull and the vnfaithful in reſpect of the miniſtery of the Churche, for it preſenteth vntounto all the benefites of God. And albeit that the faithleſſe do not receiue them at al, that not withſtanding the ſame letteth not, but that the miniſtery hath alway in it ſelfe his vertue. But in the meane while it is not ordeined but to be exerciſed towardes thoſe for whome it was ordeined, or otherwiſe it ſhould not be a miniſterie, and by conſequence ſhould not hauehave his vertue.

Chapter. xxii.

That the ſignes of the Supper may no more be Sacramentes out of the vſage thereof, thē that of Baptiſme out of the time of Baptiſime.

TO returne againe then to the point whereupon I was,Concluſion. I cōclude that as the water of baptiſme cannot be the Sacrament, nor y^e ſigne of baptiſme, but onelyonly in the adminiſtration of the ſame, euen ſo is it of the bread and of the wyne in the Supper. For the ſacramentall wordes, both of the one and of the other ſacrament, hauehave no more reſpect to the matter of the ſignes, nor leſſe to the perſons which are capable in the baptiſme, then in the ſupper: as S. Auguſtine hath very well vnderſtoode it. For if he had ſaide of the ſupper onelyonly, that the element is made a Sacrament, when the worde is ioyned vntounto it,…pinion of …he Roman…iſtes. y^e Romaine doctors might more iuſtly ſerue them ſelues with his teſtimonies to proue the difference which they make betweene the baptiſme and the ſupper, ſaying that the ſacramentall wordes of baptiſme hauehave regarde, and doe belong to the perſons which men doe baptize, and not at all to the matter of the ſacrament, which is the water and the ſigne thereof: and that thoſe of the ſupper hauehave regarde and do belong to the matter of the ſame, to witte, to the bread and to the wine and not to the perſons, as they do in baptiſme.Concluſiō. Whereupon they do conclude, that the bread conſecrated by them is no leſſe a ſacrament, beeing kept in a boxe, pixte, or hutch, then when they doe adminiſter it in their ſupper. And therefore they do alway cal it the ſacrament of the altar, and the body of the Lorde, and the bodie of God, as well in their pixtes and hutches, as in the adminiſtration of their ſupper.Note this. And we on the contrary, doe ſaye and prone forth with by the very wordes of Ieſus Chriſte, that if it were ſo in deede, that the bread and the wine ſhould be tranſſubſtantiated into the bodie and into the bloud of him, as the tranſſubſtanciatours do affirme, yet for all that they can not make the ſame by their tranſſubſtā tiation, if that forth w^c they do not diſtribute it, & that they be not communicated, as Ieſus Chriſt hath done and commaunded. For they can not do that which he hath done and hath commaunded to be done in that matter, doing the cleane contrary to that which hee hath done and commanded. For the miniſter can not hauehave the vertue which the Lord hath giuen to the miniſterie of his Apoſtles, and of their true ſucceſſours, if it be not the very ſame miniſtery. Nowe it appeareth plainly that it is not the very ſame miniſterie, for ſo much as the ordinance & purpoſe of Ieſus Chriſte, is there manifeſtly and wholy violated and ouerthrowen. For Ieſus Chriſte declareth openly by the ſame, that hee hath not ordeined the bread and the wine, to be ſignes of the holy ſacrament, but to the ende that they ſhould be adminiſtred, diſtributed, and communicated in the ſame, according as he hath expreſly commaunded, ſaying, Take ye and eate ye. Likewiſe, Take ye & drinke ye. Who may then beleeue that Ieſus Chriſſe did giuegive ſuch power as the Romane prieſtes doe there attribute, to theſe which do cleane contrary to his ſo expreſſed ordinance and commandemēt: Note. For there is not here queſtion onelyonly of their vocation, but alſo of the execution of their charge and office. For albeit that it were ſo that the vocatiō were in all things els very lawfull, yet for all that, doing cleane contrary to the ſame, that which they do, may in no wiſe be alowed by God. And therfore I demande of them,…mande. whether they be ordeined & called to the miniſtery, whereof they do ſo glorye, either to preach the word of God, and to adminiſter the ſupper, & the other ſacramēts according to the ſame, as the Apoſtles and their true ſucceſſours hauehave done before them: or els to ſay maſſe, and to ouerthrowe in the ſame the whole inſtitution of the Lord. If it be but to ſay maſſe, and to do onelyonly that which they do in the ſame, I can not in that reſpect graunt, that their vocation nor the worke which they doe according to the ſame,…ote this may be of God. Wherefore I do againe conclude, that albeit that the doctrine of their tranſſubſtantiatiō were in the reſt true, yet notwithſtāding, it could not hauehave place out of the vſe of the ſupper, & their bread and wine could be but bread and wine, and not at all the body and the bloud of Chriſte, except they were diſtributed and communicated, accordingly as he hath expreſſedly commaunded. And therefore I ſaye againe that ſo farre of is it that the teſtimonie which I hauehave alledged of S. Auguſtine, may eſtabliſhe the diſtinction which the tranſſubſtantiatours doe make betweene Baptiſme and the Supper (whereof I hauehave euen nowe made mention) that on the contrary it doeth cleane ouerthrowe it. For he ſayd thoſe wordes,Con…o… this. ſpeaking not at all of the Supper, but of Baptiſme, by the which hee doeth plainely-declare that the ſacramentall woorde thereof, hauehave no leſſe regarde to the ſigne which is appoynted vntounto it, then thoſe of the Supper hauehave to the bread and to the wyne. From whence it followeth, that if for that cauſe there bee tranſſubſtantiation in the one, it is alſo in the other: for the ſacramentall woordes are no leſſe ſpoken of the one then of the other, to the perſons which are capable of theſe Sacramentes.

Chapter. xxiii.

Of the true diſtinction and difference which ought to be had betweene Baptiſme and the Supper of the Lord.

SEeing that I hauehave declared the abuſe and the errour which is in the diſtinction and difference that the tranſſubſtantiatours do make betweene the ſacramēts of baptiſme & the ſupper touching their ſignes, and the application of the ſame, I will touch briefly y^e true diſtinction and difference which muſt bee put betweene them, taking the ſame of their proper nature and vſe, And for the better vnderſtanding of it, we ought firſt to conſider what it is that is cōmon to them both, and then what it is that eueryevery of them hath proper and ſpeciall to it ſelfe.…at …gs are …mon & …per to …ſe ſacra…uts. They both hauehave this common and generall, that they ſend vsus to the death and to the ſacrifice of Ieſus Chriſte, and that they are ordained to the end that by the meane of them we may communicate with Ieſus Chriſte, and may be made partakers of his benefites. But becauſe that God doth offer vntounto vsus diuers graces by him, of the which he would make vsus partakers, he hath ordained two ſacramentes the better to repreſent vntounto vsus his principall graces, the which do comprehende all the reſt. For ſeeing that by ſinne we are dead of ſpiritual death,… good in…uction. we muſt firſt receiue that life which is contrary to that death, as though we ſhould riſe from ſpirituall death to ſpirituall life, the which we receiue of the benefit of Ieſus Chriſt, who bringeth vsus that life, becauſe he hath it in him ſelfe, as he him ſelfe doth witneſſe, ſaying, I am the way,…oh…. 18.11 the truth, and the life. Likewiſe, I am the reſurrection and the life. For we cannot attaine to the bleſſed reſurrection and to eternal life, which wee waite for, but wee muſt firſt bee made partakers of this ſpirituall life, which Ieſus Chriſt by his death & reſurrectiō doth bring vntounto vsus.Note this anſplan…tion. And we can not be made partakers thereof, if we be not planted and graffed into him, which is the new Adam, and the new man, and the newe ſtocke of mankinde, in the which we muſt be renewed, euen as we hauehave bene plā ted and graffed into the olde Adam, and into the olde man which is the olde ſtocke of mankinde, the which is altogether corrupted through ſinne, wherefore we muſt needes be tranſported from this ſtocke into the other, if we wil be tranſported from death to life. And to bring this tranſportation to paſſe, we muſt die to our olde man, and muſt riſe againe to our newe, and we muſt ſpoyle our ſelues of the firſt, and clothe vsus with the ſecond. And becauſe that we can not finde this vertue in our ſelues, we muſt therefore take it of the death and reſurrectiō of Ieſus Chriſt, to the ende that we may be throughly renewed and made newe creatures. This grace, and this benefit of Ieſus Chriſte, is called in the holy ſcripture Regeneration, becauſe that we are regenerated and borne againe as of newe by him, not bodily, but ſpiritually. For we hauehave already bodily life by our firſt natiuitie, the which wee hold of y^e ſtock of Adam. Wherefore we hauehave no neede of a ſecond natiuitie, the which we do call new birth, & regeneration in reſpect of this life, the which we hauehave already, but in reſpect of the ſpirituall life, the which we receiue of y^e ſtock of the new Adam, & of the new man, as the ſtippes and braunches which are graffed into a good tree, and as the vine braunches which receiue their life and nouriture of their ſtocke. For that cauſe Ieſus Chriſte is compared to the ſtocke of the vine,…n. 15. and his diſciples to the braunches ioyned to the ſtocke, and they which are not at al graffed nor ioyned together with him, are cō pared to the braunches that are cut off from the ſtocke.…gnifica…n of bap…me. And therefore that this benefit is repreſented and communicated vntounto vsus by Baptiſme, and howe wee doe put off the olde man and put on the newe,…m. 6. …l. 3. Saint Paul ſaieth, that by Baptiſme wee are dead and buried with Ieſus Chriſt, into his death, and riſen againe with him, and planted and graffed, and incorporated into him, and that all thoſe which are baptized, hauehave put on Ieſus Chriſt. And thus much concerning the benefite of regeneratiō, and of baptiſme, which is the Sacrament and teſtimonie thereof, whereby the Lorde witneſſeth vntounto vsus, howe that he doeth renewe and regenerate vsus in his ſonne Ieſus Chriſte, into a newe life, and doth refourme vsus to his image, by the vertue of his holy ſpirite, and doth adopte vsus by the ſpirit of adoption, and doth aduowe and receiue vsus for his children into his houſe, which is his Church. For the which cauſe we are baptized in y^e name of the Father, and of the Sonne, and of the holy Ghoſt. Thus much concerning the nature and page missing