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The copie of a Sermon pronounced by the Byshop of Salisburie at Paules Crosse, the second Sondaye before Ester in the yere of our Lord. 1560. whervpon D. Cole first sought occasion to encounter:
The copy of a Sermon pronounced by the Bishop of Salisbury At Paul's Cross, the second Sunday before Ester in the year of our Lord. 1560. whereupon D. Coal First sought occasion to encounter:
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shortly set forthe as nere as the authour could call it to remembraunce without any alteration or addition. TERTVLLIANVS. Praeiudicatum est aduersus omnes haereses: id esse verum, quodcunque primum: id esse adulterum, quodcunque posterius.
shortly Set forth as never as the author could call it to remembrance without any alteration or addition. TERTULLIAN. Praeiudicatum est Adversus omnes Heresies: id esse verum, quodcunque primum: id esse adulterum, quodcunque Posterior.
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¶ This is a preiudice against all heresles: that that thinge is true, what soeuer was first:
¶ This is a prejudice against all heresles: that that thing is true, what soever was First:
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that is corrupt, whatsoeuer came after. Concilium Nicenum. NONLATINALPHABET. Mores antiqui obtineant.
that is corrupt, whatsoever Come After. Concilium Nicene.. Mores antiqui obtineant.
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THE COPIE OF a Sermon pronounced by the Bisshop of Salisbury at Paules Crosse the. ii. Sondaye before Ester, in the yeare of our Lord God. 1560. Wherupon D Cole first sought occasiō to encoūter:
THE COPY OF a Sermon pronounced by the Bishop of Salisbury At Paul's Cross the. ii. Sunday before Ester, in the year of our Lord God. 1560. Whereupon WORSER Coal First sought occasion to encounter:
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shortly set forth, as nere as the authoure could call it to remembraunce without any alteration or addiciō. 1. Cor. ii. Ego accepi a domino, quod et tradidi uobis:
shortly Set forth, as never as the author could call it to remembrance without any alteration or addition. 1. Cor. ii. Ego accepi a domino, quod et tradidi uobis:
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quoniam Dominus Ies { us } in qua nocte tradebatur accepit panem. &c. I haue receyued of the lord, that thīg whiche I also haue deliuered vnto you:
quoniam Dominus Ies { us } in qua nocte tradebatur accepit Bread. etc. I have received of the lord, that thing which I also have Delivered unto you:
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that is, that the Lord Jesus in the nyghte that he was betrayed, tooke breade. &c. that is, that the Lord jesus in the night that he was betrayed, took bread. etc.
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SAint • … aule after he was once appoynted oute by God to bee hys chosē vessel, to cary his name a monge al people, hauing occasion to make his abode for a long tyme in the Citie of Corinth, began there to instructe the people, to drawe them from the foltes,
SAint • … aule After he was once appointed out by God to be his chosen vessel, to carry his name a monge all people, having occasion to make his Abided for a long time in the city of Corinth, began there to instruct the people, to draw them from the foltes,
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and errours, that they, and theyr Fathers had longe lyued in afore tyme, and to leade them to the gospell of Christ, whyche then God of his mercie had newly shewed vnto the worlde.
and errors, that they, and their Father's had long lived in afore time, and to lead them to the gospel of christ, which then God of his mercy had newly showed unto the world.
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And therwithall he deliuered vnto them the sacrament or holy misterye of Christes laste supper, to be practised and continewed amongest them,
And therewithal he Delivered unto them the sacrament or holy mystery of Christ's laste supper, to be practised and continued amongst them,
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as a most certein pleadge and testimony of the same. But after that, throughe the wickednes of the Iewes, he was driuen to depart thēce,
as a most certain pledge and testimony of the same. But After that, through the wickedness of the Iewes, he was driven to depart thence,
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and to saile into Siria, the faise Prophetes.
and to sail into Syria, the faise prophets.
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men full of pryde, and vayne glory, taking occasion at his absence, sought meanes to discredit what so euer he had taught or don:
men full of pride, and vain glory, taking occasion At his absence, sought means to discredit what so ever he had taught or dONE:
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and caused the people not only to mislyke the gospel of Christ, that they had receyued at Sainet Paules hand,
and caused the people not only to mislike the gospel of christ, that they had received At Saint Paul's hand,
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but also to missence the sacramentes.
but also to missence the Sacraments.
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For as touchinge the Gospell, they were fallen from it in to sundrye great and horrible heresies, concerning the resurrection,
For as touching the Gospel, they were fallen from it in to sundry great and horrible heresies, Concerning the resurrection,
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and other speciall pointes of Chrystes religion.
and other special points of Christ's Religion.
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And as touching the sacramentes, where as S. Paule had appointed thē the holy misteries of the breaking of Christes bodye,
And as touching the Sacraments, where as S. Paul had appointed them the holy Mysteres of the breaking of Christ's body,
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and sheddynge of his bloud, that they shoulde al eat and drynke together wyth feare and reuerence in remembraunce of his deathe and passion,
and shedding of his blood, that they should all eat and drink together with Fear and Reverence in remembrance of his death and passion,
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and so cleue together in brotherlye charitie, as being all the members of one body, they forgetting the very vse and institution therof, made small accompt of Christes death, toke eche mā to him self seuerally his own supper, despised their pore bretherne, rent and deuided the church of God and so make ye holy sacrament of loue and charitie, to serue them as an instrumente of discord, and dissension,
and so cleve together in brotherly charity, as being all the members of one body, they forgetting the very use and Institution thereof, made small account of Christ's death, took eke man to him self severally his own supper, despised their poor brethren, rend and divided the Church of God and so make you holy sacrament of love and charity, to serve them as an Instrument of discord, and dissension,
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Therfore saith S. Paule vnto thē:
Therefore Says S. Paul unto them:
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shall I praise you for thus doing? in this thing surely I may not praise you.
shall I praise you for thus doing? in this thing surely I may not praise you.
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For I see your congregations & comen metings are not to the better, but to the worse.
For I see your congregations & come meetings Are not to the better, but to the Worse.
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For a redresse hereof he calleth them back to the first originall, & to the institution of Christe from whence they were fallen ▪ For I, (saith he ▪) being amongst you delyuered you none other thinge thē that I had receiued of the Lorde.
For a redress hereof he calls them back to the First original, & to the Institution of Christ from whence they were fallen ▪ For I, (Says he ▪) being among you Delivered you none other thing them that I had received of the Lord.
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That thinge he thought meetest for you. And therfore with ye same ought you also to be contented.
That thing he Thought meetest for you. And Therefore with you same ought you also to be contented.
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Thus, when soeuer any order geuen by God is broken or abused, the best redresse therof is, to restore it again into the state that it first was in at the beginning.
Thus, when soever any order given by God is broken or abused, the best redress thereof is, to restore it again into the state that it First was in At the beginning.
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Thus when the Temple of god at Hierusalem was so shamfullye difordred by the priestes and Leuites ▪ that it was become a caue of theues.
Thus when the Temple of god At Jerusalem was so shamefully difordred by the Priests and Levites ▪ that it was become a cave of thieves.
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Christe for reformation therof, called them backe again to the first erection of the temple. Scriptum est: Domus mea Domus orationis vocabitur.
Christ for Reformation thereof, called them back again to the First erection of the temple. Scriptum est: Domus mea Domus orationis vocabitur.
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It is written (saith Christ) in the Scriptures: My house shalbe called the house of prayer.
It is written (Says christ) in the Scriptures: My house shall called the house of prayer.
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Thus was the temple of God vsed at the beginning and thus ought it to be vsed now.
Thus was the temple of God used At the beginning and thus ought it to be used now.
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Thus when Christ was apposed by the Scribes and Pharises in the case of diuorse,
Thus when christ was apposed by the Scribes and Pharisees in the case of divorce,
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whether he thought it lawful for a man to put his wyfe from him for euery light cause,
whither he Thought it lawful for a man to put his wife from him for every Light cause,
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& to mary another, he made them answer by the first institutiō & ordinaunce of mariage. A principio non fuit ita. Scriptum est: Erūt duo in carne vna.
& to marry Another, he made them answer by the First Institution & Ordinance of marriage. A principio non fuit ita. Scriptum est: Erūt duo in Carnem Una.
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It was not so (saith Christ) at ye beginninge. It is written. They shalbe two in one fleshe.
It was not so (Says christ) At you begin. It is written. They shall two in one Flesh.
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Now therefore they are not two, but one fleshe. As if he shoulde haue said: This is the ordinaunce of God my father.
Now Therefore they Are not two, but one Flesh. As if he should have said: This is the Ordinance of God my father.
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Thys may not be broken for your pleasures sake, but must remayne in strength, and last for euer.
This may not be broken for your pleasures sake, but must remain in strength, and last for ever.
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This S. Paule, that the Corinthians might the better vnderstand, that they had vnreuerently missensed the Lords supper,
This S. Paul, that the Corinthians might the better understand, that they had unreverently missensed the lords supper,
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& be the more willynge to redresse the same ▪ laied Christes first institutiō before theyr eyes,
& be the more willing to redress the same ▪ laid Christ's First Institution before their eyes,
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as a true patern whereby the sooner they might redresse it.
as a true pattern whereby the sooner they might redress it.
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Lokes (aith he) what thig I receiued of the Lorde, the same thing I delyuered cuer faithfully vnto you.
Looks (aith he) what thig I received of the Lord, the same thing I Delivered cuer faithfully unto you.
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I gaue you not any phāsy, or deuise of mine own, but that thing only that Christ had before deliuered me. This rule is infallible.
I gave you not any fancy, or devise of mine own, but that thing only that christ had before Delivered me. This Rule is infallible.
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Hereby your doings may best be tryed? This, I iudge, to be the very true meaning of these words of S. Paule.
Hereby your doings may best be tried? This, I judge, to be the very true meaning of these words of S. Paul.
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Nowe for as muche as in this laste age of the worlde, the ▪ same holy sacrament or misterie of Christes last supper hath ben lykewyse stayned wt diuerse foule abuses,
Now for as much as in this laste age of the world, the ▪ same holy sacrament or mystery of Christ's last supper hath been likewise stained with diverse foul Abuses,
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& speciallie for that, notwithstandinge it hath pleased almighty God of his great mercye, in these our daies to remoue away all suche deformities,
& specially for that, notwithstanding it hath pleased almighty God of his great mercy, in these our days to remove away all such deformities,
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and to restore agayn the same h• … ly misteries to the first original:
and to restore again the same h• … lie Mysteres to the First original:
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yet there be diuers that wilfully remain in ignoraunce and not only, be vnthankfull vnto almighty God for his great benefites,
yet there be diverse that wilfully remain in ignorance and not only, be unthankful unto almighty God for his great benefits,
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but also take pleasure in the erroures, wherin they haue of long tyme ben trayned.
but also take pleasure in the errors, wherein they have of long time been trained.
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And that not only the pore & ignorant, but also the riche, & such as should be learned, & know god.
And that not only the poor & ignorant, but also the rich, & such as should be learned, & know god.
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I haue thought it good therfore, at this tyme, to stande the longer vpon the same words of S. Paul:
I have Thought it good Therefore, At this time, to stand the longer upon the same words of S. Paul:
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that we may the more clearly see the firste institution of the holye sacramente, & how far in these latter dayes we haue straied from it.
that we may the more clearly see the First Institution of the holy sacrament, & how Far in these latter days we have strayed from it.
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It was to be • … oyed, for as muche • … s the glorius light of the Gospell of Christ is nowe so mightely an• … so farre spread abrode, that no m• … would lightly misse his way, (as afore in the time of darknes) and perishe wilfully.
It was to be • … oyed, for as much • … s the glorious Light of the Gospel of christ is now so mightily an• … so Far spread abroad, that no m• … would lightly miss his Way, (as afore in the time of darkness) and perish wilfully.
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But we may remember when the Iewes were deliuered out of Egypt, and had ben wonderfully conducted through the redsea,
But we may Remember when the Iewes were Delivered out of Egypt, and had been wonderfully conducted through the Red Sea,
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and set at liberty, & were passing quiet ly into the land of promisse, a land flowy• … g with mylke and honye:
and Set At liberty, & were passing quiet lie into the land of promise, a land flowy• … g with milk and honey:
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yet we• … there diuers wery of their beyng there, and fayne would returne againe into Egypt to be in bondage, in thraldome and in misery as they had ben before.
yet we• … there diverse weary of their being there, and fain would return again into Egypt to be in bondage, in thraldom and in misery as they had been before.
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We maye remember, when the Iewes were deliuered from Idolatry, wherin they and theyr fathers had long continued,
We may Remember, when the Iewes were Delivered from Idolatry, wherein they and their Father's had long continued,
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& were brought to the true knowledge & worship of the euerliuing God of Israell, notwithstāding they were in dede the people of God,
& were brought to the true knowledge & worship of the everliving God of Israel, notwithstanding they were in deed the people of God,
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yet wer there many amongest thē yt mislyked the tyme, and as it is reported by the Prophet Hieremye, cryed 〈 ◊ 〉 〈 ◊ 〉 him.
yet were there many amongst them that misliked the time, and as it is reported by the Prophet Jeremiah, cried 〈 ◊ 〉 〈 ◊ 〉 him.
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Sermonē, quem locutus es nobis in nomine domini, non audiemus ex te ▪ sed facientes faciemus omne verbum quod egreditur ex ore nostro vt facri ficemus reginae coeli, & libemus ei libamina: Sermonē, Whom Spoken es nobis in nomine domini, non audiemus ex te ▪ sed Facientes We will make omne verbum quod egreditur ex over nostro vt facri ficemus Reginae coeli, & libemus ei libamina:
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sicut fecimus nos & patres nostri, reges nostri, & prin cipes nostri in vrbibus Iudae,
sicut We have done nos & patres Our, reges Our, & Prince cipes Our in vrbibus Judea,
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& in plateis HierusalēL & saturati sumus panibus & bene nobis erat, & malū non vidimus. That is:& in plateis HierusalēL & saturati sumus panibus & bene nobis erat, & malū non vidimus. That is:
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We wyll not heare the word, that thou spekest v• … to vs in the name of yt lord,
We will not hear the word, that thou Speakest v• … to us in the name of that lord,
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but we wyll do euery thinge that shall procede oute from our owne mouth, as to burne incense to the Quene of Heauen,
but we will do every thing that shall proceed out from our own Mouth, as to burn incense to the Queen of Heaven,
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and to offer vp Drinke offerynges vnto her, as both we haue done, and oure fathers,
and to offer up Drink offerings unto her, as both we have done, and our Father's,
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and our kinges & our princes in the citie of Iuda, and in the streates of Hierusalem.
and our Kings & our Princes in the City of Iuda, and in the streets of Jerusalem.
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For then had we plentie of victualles, and were wel, and felt no euyl. We remember, when the Gospel of Christ was preached by.
For then had we plenty of victuals, and were well, and felt no evil. We Remember, when the Gospel of christ was preached by.
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S. Paule at Ephesus, & the deuels mouth was therby stopped, & all his force and power taken from him,
S. Paul At Ephesus, & the Devils Mouth was thereby stopped, & all his force and power taken from him,
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yet there was a great n• … ber that rose vp against Paule & violently withstode his doctryne,
yet there was a great n• … ber that rose up against Paul & violently withstood his Doctrine,
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and cryed out wyth mayn voyte agaynst him, Magna est diana Ephe siorum. Great is Diana the Goddesse of the Ephesians.
and cried out with main voyte against him, Magna est diana Ephes siorum. Great is Diana the Goddess of the Ephesians.
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Euē so in these dayes, notwithstanding the comparisō may happely seme somwhat od• … ous, where as the holy Communion is restored to the vse and fourme of y• primitiue church, to the same order y• was deliuered and appointed by Christ,
Even so in these days, notwithstanding the comparison may happily seem somewhat od• … ous, where as the holy Communion is restored to the use and Form of y• primitive Church, to the same order y• was Delivered and appointed by christ,
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and after practised by the Apostles, and continued by ye holy doctoures and fathers, for ye space of fyue or sixe hundred yeares, throughout all the whole Catholick churche of Christ without exception,
and After practised by the Apostles, and continued by you holy Doctors and Father's, for you Molle of fyue or sixe hundred Years, throughout all the Whole Catholic Church of christ without exception,
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or any one sufficient exāple to be shewed to the contrarye, yet are there sum this day that refuse it, and shun it, & vnaduisedlye.
or any one sufficient Exampl to be showed to the contrary, yet Are there sum this day that refuse it, and shun it, & unadvisedly.
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and wilfullye run hedlong to the Masse: of a good zele (I hope) but not according vnto knowledg.
and wilfully run headlong to the Mass: of a good zeal (I hope) but not according unto knowledge.
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For alas, they vnderstande not what ▪ they do, they know not neither the communion, neyther the Masse:
For alas, they understand not what ▪ they do, they know not neither the communion, neither the Mass:
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neyther wil they harkē, or inquire to come to knowledg. And so in yt middest of the light they remayne stil in darknes.
neither will they harken, or inquire to come to knowledge. And so in that midst of the Light they remain still in darkness.
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Wherfore as I said afore I haue thought it nedefull to intre at sumwhat herof at this tyme,
Wherefore as I said afore I have Thought it needful to intre At somewhat hereof At this time,
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& haue good hope through Goddes grace so to laye forth the whole matter, not with eloquence of words,
& have good hope through Goddess grace so to say forth the Whole matter, not with eloquence of words,
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but wt simplicity of the truth, yt it maye be plaine both vnto thē that haue forsaken the masse,
but with simplicity of the truth, that it may be plain both unto them that have forsaken the mass,
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for what cause, and howe iustly they haue forsakē it, and also vnto them that as yet delite in it, what maner of thinge it is that they delyte in.
for what cause, and how justly they have forsaken it, and also unto them that as yet delight in it, what manner of thing it is that they delight in.
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I knowe, sum man wil saye, for as much as y• sacrament is a holy thing, the ordinaūce of Christ, the high mistery of his death,
I know, sum man will say, for as much as y• sacrament is a holy thing, the Ordinance of christ, the high mystery of his death,
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& of our saluation, to remain in the church for euer.
& of our salvation, to remain in the Church for ever.
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Therfore it cannot possibly be abused, & all that we speake this day in this behalfe, we speak of malice, and not of truth.
Therefore it cannot possibly be abused, & all that we speak this day in this behalf, we speak of malice, and not of truth.
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True it is the sacrament is an holy thing, y• ordinaunce of Christ, the mistery of our saluation:
True it is the sacrament is an holy thing, y• Ordinance of christ, the mystery of our salvation:
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yet is there nothing so good, no ordinaūce so holy, no mistery so heauenly, but through y• foly,
yet is there nothing so good, no Ordinance so holy, no mystery so heavenly, but through y• folly,
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& frowardnes of man, it may be abused. The Serpent that was set vp by Moises in the wildernes was an holy thinge,
& forwardness of man, it may be abused. The Serpent that was Set up by Moses in the Wilderness was an holy thing,
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for it was a sacrament, & a figure of Christ hanging on the crosse: yet was it abused.
for it was a sacrament, & a figure of christ hanging on the cross: yet was it abused.
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The Gospell of Christe is an holy thynge, yet S. Paule sayth to the Philippians, there were sum then that preached it for malice and contention, doing therby seruice not vnto Jesus Chryste, whō they professed in their mouth, but vnto theyr owne bellye.
The Gospel of Christ is an holy thing, yet S. Paul say to the Philippians, there were sum then that preached it for malice and contention, doing thereby service not unto jesus Christ, whom they professed in their Mouth, but unto their own belly.
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And thus beyng holy in it self, yet was it shamefully abused.
And thus being holy in it self, yet was it shamefully abused.
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And what thing is there s• … holye as the name of God? and yet what thing is there so often taken in vain, or somuch abused?
And what thing is there s• … holy as the name of God? and yet what thing is there so often taken in vain, or So much abused?
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But to cum neare to our purpose, the sacrament of Baptyme is an holy thinge: yet hath it ben abused, and that in the churche of God:
But to cum near to our purpose, the sacrament of Baptism is an holy thing: yet hath it been abused, and that in the Church of God:
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yea, euen at the beginnynge of the churche: euen when the Apostles of Christ were yet a lyue, and the bloude of Chryste,
yea, even At the beginning of the Church: even when the Apostles of christ were yet a live, and the blood of Christ,
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as yet fresh & greene before theyr eyes. In S. Paules tyme there wer sum that baptised for y• dead:
as yet fresh & green before their eyes. In S. Paul's time there were sum that baptised for y• dead:
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after that, there were sum that baptised such as wer alredy dead:
After that, there were sum that baptised such as were already dead:
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& sprinkled thē with water in the name of the father of the sonne and of the holy gost, laied their handes ouer them,
& sprinkled them with water in the name of the father of the son and of the holy ghost, laid their hands over them,
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& called thē by their names, as if they had ben alyue. Whyche thing was reproued & forbiddē in the councell of Carthage.
& called them by their names, as if they had been alive. Which thing was reproved & forbidden in the council of Carthage.
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Others there were that baptised childrē before they were borne, beynge as yet in theyr mothers womb.
Others there were that baptised children before they were born, being as yet in their mother's womb.
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Which thing is mencioned and reproued by S. Augustin. All these as may sone appeare, were gre• … t abuses.
Which thing is mentioned and reproved by S. Augustin. All these as may soon appear, were gre• … tO Abuses.
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Thus the sacrament of Baptisme, not withstanding it were a holy thing yet was abused.
Thus the sacrament of Baptism, not withstanding it were a holy thing yet was abused.
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The sacrament of the brekinge of Christs body, & the sheading of his bloud is an heauenly mistery,
The sacrament of the break of Christ body, & the shedding of his blood is an heavenly mystery,
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and an holy thing, yet hath it oftē tymes ben abused, and that in the Primitiue churche,
and an holy thing, yet hath it often times ben abused, and that in the Primitive Church,
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when the religion of Chryste semed to be in hyghest perfection.
when the Religion of Christ seemed to be in highest perfection.
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In the time of Tertullian, and of S. Ciprian, which was athousand and four hundred yeres ago, wemen commenly toke the sacrament home with thē in theyr napkins,
In the time of Tertullian, and of S. Cyprian, which was athousand and four hundred Years ago, women commonly took the sacrament home with them in their napkins,
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& layed it vp in theyr chests, and receiued a portion of it in the morning before other meats.
& laid it up in their chests, and received a portion of it in the morning before other Meats.
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This was an abuse of the sacrament, & therfore was it brokē.
This was an abuse of the sacrament, & Therefore was it broken.
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In S. Ciprians and S. Augustines tyme, yong babes, as sone as they were Baptised, receyued the Communion.
In S. Cyprians and S. Augustine's time, young babes, as soon as they were Baptised, received the Communion.
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But that was a great abuse.
But that was a great abuse.
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For by the doctryne of S. Paule, the holy misteryes ought to be geuen vnto none,
For by the Doctrine of S. Paul, the holy Mysteres ought to be given unto none,
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but onely vnto suche, as be able to vnderstand the meanyng therof, to sudge the Lordes body, and to declare his death.
but only unto such, as be able to understand the meaning thereof, to sudge the lords body, and to declare his death.
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And therfore now infantes, when they be baptised, receyue not the Communion.
And Therefore now Infants, when they be baptised, receive not the Communion.
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In the tyme of S. Hierom, sum portion of the holy Communiō was sent from the churche to the newe maried man,
In the time of S. Hieronymus, sum portion of the holy Communion was sent from the Church to the new married man,
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and to his wyfe to be receyued at home. This was a disorder of the sacrament, and therfore now is not vsed.
and to his wife to be received At home. This was a disorder of the sacrament, and Therefore now is not used.
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S. Ireneus (sayth) that one Marcus a necromanser was wōt to enchaunte the cup of the sacrament of Christes bloud,
S. Irenaeus (say) that one Marcus a Necromancer was wont to enchant the cup of the sacrament of Christ's blood,
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so that the liquour should seeme to increase & multiplie, & from a litle to growe to a great quantitie.
so that the liquour should seem to increase & multiply, & from a little to grow to a great quantity.
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This also was an horrible abuse of Christes holy sacraments.
This also was an horrible abuse of Christ's holy Sacraments.
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Summe of late tyme, haue receyued the communion for theyr purgation to cleare them selfe againste sum notorious slaunder.
Sum of late time, have received the communion for their purgation to clear them self against sum notorious slander.
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And then the priest chaunged the wordes which comenly be vsed at the ministration, (and said thus:) Corpus domini nostri Iesu Christi sit tibi ad purgationem.
And then the priest changed the words which commonly be used At the ministration, (and said thus:) Corpus domini Our Iesu Christ sit tibi ad purgationem.
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Sum others haue vsed to hang the Sacrament, as an Agnus Dei, before theyr breastes, for a protection against the assaultes of the deuel, & all other wordly enemies.
Sum Others have used to hang the Sacrament, as an Agnus Dei, before their breasts, for a protection against the assaults of the Devil, & all other wordly enemies.
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S. Benet ministred the communiō vnto a woman that was dead, & it may well be thought that other did so as well as he:
S. Benet ministered the communion unto a woman that was dead, & it may well be Thought that other did so as well as he:
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For it is forbidden by generall consent, in two counselles, thone holden at Antifrodorum the other at Carthage.
For it is forbidden by general consent, in two Counsels, thone held At Antifrodorum the other At Carthage.
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No man can lightly denye but these were greate abuses.
No man can lightly deny but these were great Abuses.
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For Christ appointed not the Sacrament of his laste supper that wemen should beare it home,
For christ appointed not the Sacrament of his laste supper that women should bear it home,
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& kepe it in their chests nor that it shulde be sent home to new maryed men and wemen, to be receyued in seuerall,
& keep it in their chests nor that it should be sent home to new married men and women, to be received in several,
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nor that it shuld be ministred to babes and infa• … tes, that knewe not what it ment:
nor that it should be ministered to babes and infa• … tes, that knew not what it meant:
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nor that Inchaunters or Necromansers shoulde therby auaunt their detestable practises: nor yt men shoulde therby discharg them selues from slaunder:
nor that Enchanters or Necromansers should thereby avant their detestable practises: nor that men should thereby discharge them selves from slander:
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nor that it shuld be hanged before mens brestes, and caried about as a shielde against the Deuel,
nor that it should be hanged before men's breasts, and carried about as a shield against the devil,
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nor that it should be ministred vnto dead men or women, & • … losed vp in theyr mouthes,
nor that it should be ministered unto dead men or women, & • … losed up in their mouths,
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& layd with them in theyr graues.
& laid with them in their graves.
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But yt such as bare the name of Chryst, & trusted to be saued by his bloude, shoulde communicate together,
But that such as bore the name of Christ, & trusted to be saved by his blood, should communicate together,
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& solace them selues in the remembraunce of his death. This Christ himselfe hath instructed vs ▪ do this, he saith, in remembraunce of me.
& solace them selves in the remembrance of his death. This christ himself hath instructed us ▪ do this, he Says, in remembrance of me.
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Thys is the very true & lawfull vse of the holy Communion of Christes body and bloud, and all others are abuses.
This is the very true & lawful use of the holy Communion of Christ's body and blood, and all Others Are Abuses.
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We se therefore, that albeit the sacrament be an holy thinge, and an heauenly mistery, yet that notwithstanding it may many waies be abused.
We see Therefore, that albeit the sacrament be an holy thing, and an heavenly mystery, yet that notwithstanding it may many ways be abused.
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But what nede we so manye proues in a thinge that is so euident. Saint Paule hymselfe saw the abuses thereof in his tyme.
But what need we so many Proves in a thing that is so evident. Saint Paul himself saw the Abuses thereof in his time.
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S. Paule hymself, euen in the beginnyng of the Churche, wythin forty yeares after Christes death, withnesseth, that euen then there were abuses crept into y• sacramēt, and therfore repro• … eth the Corinthians.
S. Paul himself, even in the beginning of the Church, within forty Years After Christ's death, withnesseth, that even then there were Abuses crept into y• sacrament, and Therefore repro• … eth the Corinthians.
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And for redresse therof calleth them backe to the example & fyrste institution of Christ.
And for redress thereof calls them back to the Exampl & First Institution of christ.
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That same selfe thyng, (sayth he) that I receyued of the Lord, that I delyuered vnto you, in suche sort as I had receyued it.
That same self thing, (say he) that I received of the Lord, that I Delivered unto you, in such sort as I had received it.
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Let that be a paterne for you to folow. Summe man, perhappes, wil heare reply:
Let that be a pattern for you to follow. Sum man, perhaps, will hear reply:
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notwithstanding the sacrament in it self, either through the wickednes, or through ye foly of man, may be,
notwithstanding the sacrament in it self, either through the wickedness, or through the folly of man, may be,
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and haue benabused, yet neyther was there euer, nor can there be any such abuse, in the masse.
and have benabused, yet neither was there ever, nor can there be any such abuse, in the mass.
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For it standeth of foure special parts, godly doctrine, godly consecration, godly receyuinge of the sacrament, and godly prayers.
For it Stands of foure special parts, godly Doctrine, godly consecration, godly receiving of the sacrament, and godly Prayers.
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In conclusion, it is so heauenly & so godly a thing, that no foly, or wickednes can enter into it.
In conclusion, it is so heavenly & so godly a thing, that no folly, or wickedness can enter into it.
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These thinges, good brethern, I know haue ben oftē times spoken out of such places as this is,
These things, good brother, I know have been often times spoken out of such places as this is,
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& stoutly auoutched in your hearing.
& stoutly auoutched in your hearing.
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And therfore, after that the masse had ben once abolished, by y• noble prince of godly memory kind Edward the sixt,
And Therefore, After that the mass had been once abolished, by y• noble Prince of godly memory kind Edward the sixt,
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& the next prince for that she knew none other religion, aud thought well of ye thyng that she had ben so lōg trained in would nedes haue it put in vre again, through all her dominions, it was forthwith restored, in lyke māner, in all points,
& the next Prince for that she knew none other Religion, and Thought well of you thing that she had been so long trained in would needs have it put in use again, through all her Dominions, it was forthwith restored, in like manner, in all points,
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as it had ben vsed before, without any kynde of alteratiō, or chaung:
as it had been used before, without any kind of alteration, or change:
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as I beleue, that theyr verye doinges therein might stand for proufe sufficient, that neyther the masse it selfe,
as I believe, that their very doings therein might stand for proof sufficient, that neither the mass it self,
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nor any parsel or point therof, had euer ben abused.
nor any parsel or point thereof, had ever been abused.
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But alas, what if they that most of all other defend the masse, thēselues fynd faultes and abuses in ye masse? Mark (I pray you) what I say:
But alas, what if they that most of all other defend the mass, themselves find Faults and Abuses in you mass? Mark (I pray you) what I say:
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what if the very mainteyners, and proctours of the masse, confesse plainly vnto the worlde in theyr bokes openly printed,
what if the very maintainers, and proctors of the mass, confess plainly unto the world in their books openly printed,
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& set abrode, yt there haue ben, & be abuses & errours in the Masse?
& Set abroad, that there have been, & be Abuses & errors in the Mass?
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Albertus Pigghius, the greatest piller of that parte, in a litle trea• … ise that he writeth of the Masse, hath these wordes:Albert Pigghius, the greatest pillar of that part, in a little trea• … i'm that he Writeth of the Mass, hath these words:
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Quod si qui abusus in rem sacratissimam, & saluberrimam irrepserunt, vt irrepsisse pleros { que } non diffitemur, scimus ad quem, Quod si qui Abusus in remembering sacratissimam, & saluberrimam irrepserunt, vt irrepsisse pleros { que } non diffitemur, scimus ad Whom,
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& ad quos pertineat eosdem corrigere. & ad quos pertineat eosdem corrigere.
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That is to say, if there haue certein abuses crepte into y• holy and holsom thing, that is the Masse,
That is to say, if there have certain Abuses crept into y• holy and holsom thing, that is the Mass,
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as I graunt, there haue crept in very manye, yet we know, to what man, & men the redresse thereof doth apperteine.
as I grant, there have crept in very many, yet we know, to what man, & men the redress thereof does appertain.
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Here Pigg• … ius graunteth simply wythout colour, that diuerse abuses haue at sundry tymes priuily crept into y• Masse.
Here Pigg• … Just granteth simply without colour, that diverse Abuses have At sundry times privily crept into y• Mass.
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And yet I beleue, he was no such enemy to the cause, that he would euer haue graūted somuch, specially against ye same self thyng that he defended,
And yet I believe, he was no such enemy to the cause, that he would ever have granted So much, specially against you same self thing that he defended,
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vnlesse he had knowen it perfectly, to be true.
unless he had known it perfectly, to be true.
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It any man doubt of this man Albertus Pigghius, and knowe not hys authority, nor what he was, let hym vnderstand yt when I speake of him, I speake of all,
It any man doubt of this man Albert Pigghius, and know not his Authority, nor what he was, let him understand that when I speak of him, I speak of all,
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for thys is he, that all the rest haue chosen to follow as their captain:
for this is he, that all the rest have chosen to follow as their captain:
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The greatest learned mā, as it is supposed, and as he hymselfe thought, that • … uer wrote in y• quarrell.
The greatest learned man, as it is supposed, and as he himself Thought, that • … ver wrote in y• quarrel.
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He hath founde out errours, and abuses, in the masse, and is not abashed opēly to confesse the same.
He hath found out errors, and Abuses, in the mass, and is not abashed openly to confess the same.
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Of these errours I haue intended sumwhat to intreate at thys tyme, not of all,
Of these errors I have intended somewhat to entreat At this time, not of all,
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for that would be an infinite labour, but of so many and so ta• … eforth as the tyme shal suffer me.
for that would be an infinite labour, but of so many and so ta• … eforth as the time shall suffer me.
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I wyll not here enter to speake, eyther of transubstātiation, either of the real presence, eyther of y• sacrifice, eyther of the comen sale or vtteraunce, eyther of the superstitious ceremonies of the Masse, which are for the most parte both verie vayne,
I will not Here enter to speak, either of transubstantiation, either of the real presence, either of y• sacrifice, either of the come sale or utterance, either of the superstitious ceremonies of the Mass, which Are for the most part both very vain,
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and also in maner wythout number.
and also in manner without number.
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Of these thinges I am content to disaduauntage myselfe at thys tyme, and bryefly to touche two or thre pointes,
Of these things I am content to disadvantage myself At this time, and bryefly to touch two or Three points,
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as of the latin tong, wherin commenly the masse hath ben vsed: of the Communion vnder one kynd: of the Canon:
as of the latin tonge, wherein commonly the mass hath been used: of the Communion under one kind: of the Canon:
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of the adoration of the sacramente: and of the priuate masse.
of the adoration of the sacrament: and of the private mass.
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And of these things I intēd to speak, although not so largely, and with so manye words, as y• cause would require:
And of these things I intend to speak, although not so largely, and with so many words, as y• cause would require:
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yet, by Goddes grace, so simply & so truely, that who so will be moued with truth or reason, shal sone perceiue there hath ben abuses in the Masse.
yet, by Goddess grace, so simply & so truly, that who so will be moved with truth or reason, shall soon perceive there hath been Abuses in the Mass.
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And if there were but one of these abuses in it, yet were it worthy to be spoken of, and to be amēded.
And if there were but one of these Abuses in it, yet were it worthy to be spoken of, and to be amended.
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But if we shall plainly see with our eyes, that all the er, rours, & disorders, besyde a great number els, whyche I wyllingly passe by, haue ben in the masse, (O good bretherne,) let vs not then thinke, that so many godly men, in these our dayes, haue spokēagainst it without cause.
But if we shall plainly see with our eyes, that all the er, rours, & disorders, beside a great number Else, which I willingly pass by, have been in the mass, (Oh good brethren,) let us not then think, that so many godly men, in these our days, have spokenagainst it without cause.
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First, as touching y• vnknow• … n and straung tong yt hath ben vsed in the Masse, S. Paules counsel and commaundement, is in generall, that what so euer is done,
First, as touching y• vnknow• … n and strange tonge that hath been used in the Mass, S. Paul's counsel and Commandment, is in general, that what so ever is done,
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or sayd, in the congregation shoulde so be done and sayd, that the hearets may haue confort thereby,
or said, in the congregation should so be done and said, that the hearets may have Comfort thereby,
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& yelde thankes vnto God, and saye Amen.
& yield thanks unto God, and say Amen.
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But the same saint Paul saith, if thou make thy prayer in y• congregation with thy spirite,
But the same saint Paul Says, if thou make thy prayer in y• congregation with thy Spirit,
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or noyce of a straung wordes, howe shal the vnlearned man thereunto saye Amen? For he knoweth not what thou sayest.
or noise of a strange words, how shall the unlearned man thereunto say Amen? For he Knoweth not what thou Sayest.
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For not withstādig thy praier, perhappes be good, pet hath the other no cōfort or profit by it.
For not withstādig thy prayer, perhaps be good, pet hath the other no Comfort or profit by it.
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And therefore (he saith) ▪ farther, I had leuer vtter fyue words in the congregation wyth vnderstanding of my meaning,
And Therefore (he Says) ▪ farther, I had lever utter fyue words in the congregation with understanding of my meaning,
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so that the reast may haue instructiō therby, then ten thousand wordes in a straunge & knowen tong.
so that the reast may have instruction thereby, then ten thousand words in a strange & known tonge.
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Saint Angustine wrytynge vpon the Psalmes (sayth) thus.
Saint Augustine writing upon the Psalms (say) thus.
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Oportet nos humano more, non auicularum ratione cantare, nam & Merulae, & Psipttaci, & Corui docentur sonare quod nesciunt. Oportet nos Human more, non auicularum ratione cantare, nam & Merulae, & Psipttaci, & Corui docentur sonare quod nesciunt.
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We must, (sayth S. Augustin) in the prayers that we make to god, not chirpe lyke birdes, but synge lyke men.
We must, (say S. Augustin) in the Prayers that we make to god, not chirp like Birds, but sing like men.
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For Popinioyes, & Rauens, and other birdes are taughte to syng, they know not what.
For Popinioyes, & Ravens, and other Birds Are taught to sing, they know not what.
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Iustinian a christian Emperor made a strait constitution, that all Bishops and priestes should pronounce the words of the ministration, with open voyce, y• the people might say. Amen.
Iustinian a christian Emperor made a strait constitution, that all Bishops and Priests should pronounce the words of the ministration, with open voice, y• the people might say. Amen.
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And to passe by all other authoryties and examples in thys behalf, before the church grew to corruption, all christian men throughout the worlde made theyr common prayers,
And to pass by all other authoryties and Examples in this behalf, before the Church grew to corruption, all christian men throughout the world made their Common Prayers,
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and had the holy cōmunion in theyr owne commen and known tong.
and had the holy communion in their own come and known tonge.
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But in y• masse, as it hath ben vsed in thys later age of the worlde, the priest vttereth the holye misteries in suche a language,
But in y• mass, as it hath been used in this later age of the world, the priest uttereth the holy Mysteres in such a language,
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as neyther the people, nor oftentymes himself vnderstādeth the meanynge.
as neither the people, nor oftentimes himself understands the meaning.
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And thus the death of Christ, and hys passion, is setforthe in suche sorte, as the poore people can haue no conforte or frute therby,
And thus the death of christ, and his passion, is setforthe in such sort, as the poor people can have no Comfort or fruit thereby,
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nor geue thankes vnto God, nor saye, Amen.
nor give thanks unto God, nor say, Amen.
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Of all that holy supper, and most confortable ordinaunce of Chryst, there was nothing for the simple soules to consider,
Of all that holy supper, and most comfortable Ordinance of Christ, there was nothing for the simple Souls to Consider,
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but only a number of gestures and countenaunces, and yet neither they, nor the Pryeste knewe, what they mente.
but only a number of gestures and countenances, and yet neither they, nor the Priest knew, what they mente.
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Thinke you this was Christes meanyng when he ordeyned the cōmunion fyrst? Thinke you that s.
Think you this was Christ's meaning when he ordained the communion fyrst? Think you that s.
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Paule receyued these thynges of the Lorde and deliuered the same to the Corinthiās? O good brethern, Christ ordeyned the holy sacramente for our sakes, that we might therby, remēber ye misteries of his death,
Paul received these things of the Lord and Delivered the same to the Corinthians? O good brother, christ ordained the holy sacrament for our sakes, that we might thereby, Remember you Mysteres of his death,
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& know the price of his bloud.
& know the price of his blood.
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Touchinge the second abuse of the communion vnder one kind it would be long to say,
Touching the second abuse of the communion under one kind it would be long to say,
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so muche as the place woulde seme to require.
so much as the place would seem to require.
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For, besydes the Institution of Christ, & the wordes of S. Paul, whyche to a christian man maye seme sufficiēt, it was vsed through out the whole catholike churche, sixe hundred yeares after Christs ascension, vnder both kinds without exception.
For, besides the Institution of christ, & the words of S. Paul, which to a christian man may seem sufficient, it was used through out the Whole catholic Church, sixe hundred Years After Christ Ascension, under both Kinds without exception.
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But in one word, to say, that may be sufficiēt for a wise man to consider:
But in one word, to say, that may be sufficient for a wise man to Consider:
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Gelasius, an olde father of the churche, and a bishop of Rome, sayth that to minister the cōmunion vnder one kind, is open sacriledge. His wordes be these:
Gelasius, an old father of the Church, and a bishop of Room, say that to minister the communion under one kind, is open sacrilege. His words be these:
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Diuisio vnius eiusdémque mysterii sine grādi sacrilegio non potest peruenire. Division Unius eiusdémque Mystery sine grādi sacrilegio non potest pervenire.
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I trust I shall nede no farther euidence, to proue yt the masse, in this part, hath ben abused.
I trust I shall need no farther evidence, to prove that the mass, in this part, hath been abused.
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The third point y• I promised to speake of, is the canon, a thing, for many causes, very vain in it self,
The third point y• I promised to speak of, is the canon, a thing, for many Causes, very vain in it self,
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& so vncertein, that no man can readilye tel, on whō to father it. S. Paule saith, scio cui credidi, & cer• … us sum.
& so uncertain, that no man can readily tell, on whom to father it. S. Paul Says, scio cui credidi, & cer• … us sum.
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I know whom I haue beleued, & I am certein, And vnto Timothe he sayth, permane in his quae didicisti, sciens a quo didiceris.
I know whom I have believed, & I am certain, And unto Timothy he say, permane in his Quae didicisti, sciens a quo didiceris.
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Stande stedfastly in such thinges as thou hast learned, knowinge of whom thou hast learned them.
Stand steadfastly in such things as thou hast learned, knowing of whom thou hast learned them.
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Yet many men, this day, stande to the Canō, as vnto the holiest part of all the masse,
Yet many men, this day, stand to the Canon, as unto the Holiest part of all the mass,
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and know not of whō they haue learned it. Summe saye Alexander the first made it: summe saye Leo: summe say Gelasius: summe say Gregorius the fyrste:
and know not of whom they have learned it. Sum say Alexander the First made it: sum say Leo: sum say Gelasius: sum say Gregorius the First:
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Gregorius (sayth) one Scholasticus: summe others say Gregorius the third:
Gregorius (say) one Scholasticus: sum Others say Gregorius the third:
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But Innocen• … ius tertius, to put the matter quyte out of doubt, said plainely, it came frō Christe, and from hys Apostles.
But Innocen• … Just tertius, to put the matter quite out of doubt, said plainly, it Come from Christ, and from his Apostles.
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Howe be it, who soeuer was the • … yrste deuiser of it, it forceth not.
Howe be it, who soever was the • … yrste deviser of it, it forceth not.
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The substaunce of it, and the meanyng is more material ▪ & therof I think it nedeful to touch sum part in as few words, as I maye.
The substance of it, and the meaning is more material ▪ & thereof I think it needful to touch sum part in as few words, as I may.
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For notwtstanding, I haue small pleasure in opening suche maters, as may seme odious, yet is it behoueful.
For notwithstanding, I have small pleasure in opening such maters, as may seem odious, yet is it behooveful.
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for euery man, to vnderstand, of that thynge that was compted so high & holy, what maner a thig it was, and what it conteyned.
for every man, to understand, of that thing that was counted so high & holy, what manner a thig it was, and what it contained.
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First the priest in the Cannon, desyreth God to blesse Chrysts body, as though it were not sufficiētly blessed alredi.
First the priest in the Cannon, desireth God to bless Chrysts body, as though it were not sufficiently blessed alredi.
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Further (he saith) that he offereth and presenteth vp Christ vnto his father, whiche is an open blasphemy.
Further (he Says) that he Offereth and presents up christ unto his father, which is an open blasphemy.
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For contrarywyse, Christ presenteth vp vs, and maketh vs a swete oblation in the sight of God his father.
For contrariwise, christ presents up us, and makes us a sweet oblation in the sighed of God his father.
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Moreouer he desyreth God so to accept the body of his sonne Iesus Christ, as he once accepted the sacrifyce of Abel, or the oblacion of Melchisedech.
Moreover he desireth God so to accept the body of his son Iesus christ, as he once accepted the sacrifice of Abel, or the oblation of Melchizedek.
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It is knowen that Abel offered vp of the fruit of hys flock a lamb or a shepe:
It is known that Abel offered up of the fruit of his flock a lamb or a sheep:
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and that Melchisedech offred vnto Abrahā, and his companie, returning from the battaile, bread and wyne.
and that Melchizedek offered unto Abrahā, and his company, returning from the battle, bred and wine.
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And thynk we that Christ ye son of God standeth so far in hys fathers displeasure, that he nedeth a mortall,
And think we that christ the son of God Stands so Far in his Father's displeasure, that he needeth a Mortal,
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and a miserable man to be his spokesman to procure him fauour, or think we that God receiueth the body of his only begotten son non otherwise,
and a miserable man to be his spokesman to procure him favour, or think we that God receiveth the body of his only begotten son non otherwise,
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then he once receyued a shepe or a lambe at the handes of Abel? or thē Abrahā receiued bred and wyn of Melch• … sedech? If no? why then maketh the Priest thys prayer, in the canon immediately afther the con• … ecration, supra quae propitio ac sereno vultu respicere digneris,
then he once received a sheep or a lamb At the hands of Abel? or them Abrahā received bred and win of Melch• … sedech? If not? why then makes the Priest this prayer, in the canon immediately After the con• … ecration, supra Quae propitio ac sereno vultu respicere digneris,
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& accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, & sacrificiū patriarchae nostri Abraham,
& accepta habere, As accepta habere dignatus es Munera pueri tui Justi Abel, & sacrificiū Patriarchae Our Abraham,
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& quod tibi obtulit summus sacerdos tuus Melchisedech. & quod tibi obtulit Summus sacerdos Thy Melchizedek.
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That is to say, loke down with merciful countenaūce, vpon these sacrifises, (that is the body of Christ thy son,
That is to say, look down with merciful countenance, upon these Sacrifices, (that is the body of christ thy son,
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and the cup hys bloude) and vouchsafe to receyue thē as thou sumtyme vouchsauedst to receyue the oblatiōs of thy chyld Abel the iuste,
and the cup his blood) and vouchsafe to receive them as thou sometime vouchsauedst to receive the Oblations of thy child Abel the just,
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and y• sacrifice of our patriarch Abraham, and that thinge yt was offred vnto the by thy hygh pryest Melchisedech.
and y• sacrifice of our patriarch Abraham, and that thing that was offered unto thee by thy high priest Melchizedek.
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Besides thys he desyreth God y• an angel maye come & cary Christes body away into heauen.
Beside this he desireth God y• an angel may come & carry Christ's body away into heaven.
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This is y• prayer that he maketh.
This is y• prayer that he makes.
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• … ube hec perferri per manus sancti angeli tui in sublime altare tuum ▪ what a fable is this that Chryst shuld be borne vpon an angel,• … ube hec perferri per manus sancti angeli tui in sublime altar tuum ▪ what a fable is this that Christ should be born upon an angel,
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& so caried vp away intoheuē? I would not stand so long vpō these folies,
& so carried up away intoheuen? I would not stand so long upon these follies,
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if force draue me not therunto.
if force drove me not thereunto.
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Therfore I leaue to speake farther of the Canon, geuing you occasion, by these few thinges, ye better to better to i• … dge of the reast.
Therefore I leave to speak farther of the Canon, giving you occasion, by these few things, you better to better to i• … dge of the reast.
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The fourth matter, that remayneth to be touched, is yt adoration, a great matter full of daūger,
The fourth matter, that remaineth to be touched, is that adoration, a great matter full of danger,
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and ful of ieopardie, and so muche the more daūgerous, for that it is an honou• … bēlōging onely vnto God,
and full of jeopardy, and so much the more dangerous, for that it is an honou• … benlonging only unto God,
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and yet without any warraunt of Goddes worde.
and yet without any warrant of Goddess word.
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Christ that best knew what ought to be done here in, when he ordeyned, and deliuered the sacramēt of his body and bloud, gaue no commaundemente that any man shuld fall downe to it, or worship it.
christ that best knew what ought to be done Here in, when he ordained, and Delivered the sacrament of his body and blood, gave no Commandment that any man should fallen down to it, or worship it.
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S. Paul that toke the sacrament at Christes hande, and as he had takē it, deliuered it to the Corinthians, neuer willed adoration,
S. Paul that took the sacrament At Christ's hand, and as he had taken it, Delivered it to the Corinthians, never willed adoration,
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or godly honoure to be geuen vnto it. The olde doctours, & holy fathers of the church, s.
or godly honour to be given unto it. The old Doctors, & holy Father's of the Church, s.
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Ciprian, S. Chrisostom, s ▪ Ambrose, S. Hierom, s.
Cyprian, S. Chrysostom, s ▪ Ambrose, S. Hieronymus, s.
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Augustin, & others, that receiued the sacrament, at the Apostles hands, and as it may be thought, continewed the same in suche sort,
Augustin, & Others, that received the sacrament, At the Apostles hands, and as it may be Thought, continued the same in such sort,
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as they had receiued it, neuer make mention, in any of all theyr bokes of adouring, or worshipping of the sacrament.
as they had received it, never make mention, in any of all their books of adouring, or worshipping of the sacrament.
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It is a very new deuise, and as it is well knowne, came but lately into the church.
It is a very new devise, and as it is well known, Come but lately into the Church.
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About thre hundred yeres past, Honorius beynge then Bishop of Rome, commaunded the sacramēt to be lifted vp,
About Three hundred Years past, Honorius being then Bishop of Rome, commanded the sacrament to be lifted up,
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& the people, reuerently, to bow down to it ▪
& the people, reverently, to bow down to it ▪
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After hym, Urbanus, the fourth appointed a holy daye of Corpus Christi, and graunted out large pardons to the kepers of it, that the people shuld with better wyll resorte to the churche, and kepe it holy.
After him, Urbanus, the fourth appointed a holy day of Corpus Christ, and granted out large Pardons to the keepers of it, that the people should with better will resort to the Church, and keep it holy.
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This is the greatest • … ntiquity of the whole mater, aboute t• … re hundred yeares ago, it was fir• … e found out,
This is the greatest • … ntiquity of the Whole mater, about t• … re hundred Years ago, it was fir• … e found out,
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and put in prac• … ise.
and put in prac• … i'm.
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But Christ, and his Apostles, the ho• … y fathers in the primitiue c• … urche, y• doctours that folowed them,
But christ, and his Apostles, the ho• … y Father's in the primitive c• … urche, y• Doctors that followed them,
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and other learned and godly mē, what soeuer for the space of. M. cc. yeres after Christ, neuer heard of it.
and other learned and godly men, what soever for the Molle of. M. cc. Years After christ, never herd of it.
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Once again I say, for the space of M. cc. yeres, after Christes ascension into heauen, this worshipping of y• sacramēt was neuer known, or practised, in any place within y• whole catholike churche of Christ throughout the whole world.
Once again I say, for the Molle of M. cc. Years, After Christ's Ascension into heaven, this worshipping of y• sacrament was never known, or practised, in any place within y• Whole catholic Church of christ throughout the Whole world.
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But after it was once receyued & put in vse, and the people began to worship the sacrament, wt godlye honour, the learned men,
But After it was once received & put in use, and the people began to worship the sacrament, with godly honour, the learned men,
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& schole doctours, that then were, sawe it coulde not stande withoute great daunger, & cōfessed that the ignorant sort, therby, might sone be led into idolatry.
& school Doctors, that then were, saw it could not stand without great danger, & confessed that the ignorant sort, thereby, might soon be led into idolatry.
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Marke I beseche you, what I say, for I know, vnto sum men it semeth not possible, yt there may be any kind of daunger, in worshipping the sacramente of Christes body.
Mark I beseech you, what I say, for I know, unto sum men it Seemeth not possible, that there may be any kind of danger, in worshipping the sacrament of Christ's body.
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And therfore, sum haue alledged Saint Augustius words in this behalfe:
And Therefore, sum have alleged Saint Augustus words in this behalf:
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Nemo māducat nisi prius adoret, No mon eateth Christes body, but first he doth worship it.Nemo manducat nisi prius adoret, No mon Eateth Christ's body, but First he does worship it.
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And agayn, Non peccamus adorando, sed mag• … s p• … caremus non adorando.
And again, Non peccamus adorando, said mag• … s p• … caremus non adorando.
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〈 ◊ 〉 offende not, in worshippinge the fleshe of Christ, but 〈 ◊ 〉 we shoulde offence,
〈 ◊ 〉 offend not, in worshipping the Flesh of christ, but 〈 ◊ 〉 we should offence,
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if we shoulde not worship it.
if we should not worship it.
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But in dede, the schole doctours, and learned men sawe, there might be daunger in worshipping the sacrament,
But in deed, the school Doctors, and learned men saw, there might be danger in worshipping the sacrament,
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and therfore gaue warning of it.
and Therefore gave warning of it.
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Io• … n Duns, and william Durand say thus, if there remayned the substaunce of bread,
Io• … n Duns, and william Durand say thus, if there remained the substance of bred,
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after consecration, the people would therof take occasion of Idolatry, and in steade of Christes bodye, woulde geue godly worship vnto y• bread.
After consecration, the people would thereof take occasion of Idolatry, and in stead of Christ's body, would give godly worship unto y• bred.
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And therfore, they thought it best to remoue away the bread ▪ and to bring in transubstātiation a word ne• … ly deuised ▪ & neuer once herd,
And Therefore, they Thought it best to remove away the bred ▪ and to bring in transubstantiation a word ne• … lie devised ▪ & never once heard,
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or spoken of, before the councel of Laterane, holden at Rome, in the yere of our Lorde. M. ccxv.
or spoken of, before the council of Lateran, held At Room, in the year of our Lord. M. ccxv.
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But the olde doctours, & fathers, which fyrste planted the churche, and to whome more credit is to be geuē, wryte plainlye, that in the sacramente,
But the old Doctors, & Father's, which First planted the Church, and to whom more credit is to be given, write plainly, that in the sacrament,
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after consecration, there remayneth styll, very bread, & wyne in nature, and substaunce as before.
After consecration, there remaineth still, very bred, & wine in nature, and substance as before.
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And to alleadg one or two in stead of many, Saint Augustine (sayeth) in a sermon ad infantes. Quod videtis in m• … nsa, panis est.
And to allege one or two in stead of many, Saint Augustine (Saith) in a sermon and Infants. Quod Videtis in m• … nsa, Paris est.
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That thynge that ye see, vpon the table, is bred. Gelasius also sayth; in lyke sort.
That thing that you see, upon the table, is bred. Gelasius also say; in like sort.
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Non desinit esse substātia panis, vel natura vini: sed manē• … in suae proprietate naturae. Non desinit esse substātia Paris, vel Nature Wine: sed manen• … in suae proprietate naturae.
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It leaueth not to be the substaunce of bread, or the nature of wyne, but they remayne, in the propertie of theyr own nature.
It Leaveth not to be the substance of bred, or the nature of wine, but they remain, in the property of their own nature.
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Theodoretus, and olde doctour of the church, likwyse saith: Christus ea sy mbola, quae videntur, cor.
Theodoretus, and old Doctor of the Church, likewise Says: Christus ea sy mbola, Quae videntur, cor.
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poris & sanguinis sui appelatione honorauit, non naturam transmutans, sed naturae adiiciens gratiam. poris & Blood sui appelatione honorauit, non naturam transmutans, sed naturae adiiciens gratiam.
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Christ (saith) Theodoretus honoted the bread a• … d wyne, which we see, with the names of hys bodye and bloud:
christ (Says) Theodoretus honoted the bred a• … worser wine, which we see, with the names of his body and blood:
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not chaunging the nature therof, but vnto the same nature ioyninge his grace. I knowe not ▪ what maye be more clearlye 〈 ◊ 〉.
not changing the nature thereof, but unto the same nature joining his grace. I know not ▪ what may be more clearly 〈 ◊ 〉.
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Saint Augustin sayth, it is bread: Gelasius saith, it leaueth not to be the substaunce, & nature of bread, and wyne:
Saint Augustin say, it is bred: Gelasius Says, it Leaveth not to be the substance, & nature of bred, and wine:
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Theodoretus sayth, Christ honoured the bread and wyne, with the natures of his body, and bloud ▪ but yet chaunged not theyr nature ▪ Thus, the olde godly bishops,
Theodoretus say, christ honoured the bred and wine, with the nature's of his body, and blood ▪ but yet changed not their nature ▪ Thus, the old godly Bishops,
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and fathers of the churche, acknowledge, and affirm that bread remayneth in the sacrament, after cōsecratiō.
and Father's of the Church, acknowledge, and affirm that bred remaineth in the sacrament, After consecration.
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But Duns, and Durand, and sum others of y• yong fathers, and doctours say, if the people worship the sacrament,
But Duns, and Durand, and sum Others of y• young Father's, and Doctors say, if the people worship the sacrament,
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and bread remain, then must they nedes be, in great daunger of idolatry.
and bred remain, then must they needs be, in great danger of idolatry.
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Wherfore we may wel conclude of them both, for as much as it is cleare, by the olde doctours y• bread remaineth, that the people resortinge to the masse,
Wherefore we may well conclude of them both, for as much as it is clear, by the old Doctors y• bred remains, that the people resorting to the mass,
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and ther• … worshipping the sacrament, must nedes be in daunger of idolatrye.
and ther• … worshipping the sacrament, must needs be in danger of idolatry.
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Fartherthey say, Idolatry may be done to ye sacrament, if a man happen to worship the accidents of the bread, (that is to say,) y• whitenes,
Fartherthey say, Idolatry may be done to you sacrament, if a man happen to worship the accidents of the bred, (that is to say,) y• whiteness,
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or roūdnes or other such outward fourmes, or shewes of breade, as he seeth with his eye,
or roundness or other such outward forms, or shows of bread, as he sees with his eye,
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and geue the honoure vnto in yt stede of Christs body. O miserable people, yt thus is lead, to worship they know not what.
and give the honour unto in that stead of Christ body. O miserable people, that thus is led, to worship they know not what.
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For alas, how many of thē vnderstandeth these distinc• … ions, or care for them? how many of thē vnderstand after what sorte accidentia may be sine subiecto? or how whytenes is founded in the sacramente,
For alas, how many of them understandeth these distinc• … ions, or care for them? how many of them understand After what sort Accidentia may be sine subiecto? or how whytenes is founded in the sacrament,
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or what is the difference, betwene substantia and accidens? Or what priest, when he went to masse, euer taughte the people to knowe these thynges,
or what is the difference, between Substance and Accidents? Or what priest, when he went to mass, ever taught the people to know these things,
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& to auoyde the daunger? Undoubtedlye, I could neuer yet perceyue, by any readinge, eyther of the scriptures,
& to avoid the danger? Undoubtedly, I could never yet perceive, by any reading, either of the Scriptures,
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or els of other prophane writings, but that ye people of all ages hath euer more ben redier, to receyue idolatrye,
or Else of other profane writings, but that you people of all ages hath ever more ben redier, to receive idolatry,
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then to learne ye distinctions, and quiddities of Logike or Philosophye.
then to Learn you Distinctions, and quiddities of Logic or Philosophy.
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Thus we see, euen by the confession of Duns & Durand, & other theyr owne doctours, that he that goeth to the masse,
Thus we see, even by the Confessi of Duns & Durand, & other their own Doctors, that he that Goes to the mass,
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& worshippeth the sacramēt, onlese he be learned, and take good hede, maye soone commit idolatrye.
& Worshippeth the sacrament, onlese he be learned, and take good heed, may soon commit idolatry.
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The doctrine of it selfe is newe:
The Doctrine of it self is new:
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ye prosite of it such, as the churche of god for the space of twelue hundred yeares, was well hable to be without it.
you prosite of it such, as the Church of god for the Molle of twelue hundred Years, was well able to be without it.
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The ieopardy of it, great and horrible, & scarcely, possible, to be auoided.
The jeopardy of it, great and horrible, & scarcely, possible, to be avoided.
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I speake not these thinges (good bretherne) to thentente to spoyle Chryst of the honour, that is due vnto hym.
I speak not these things (good brethren) to tenteth to spoil Christ of the honour, that is due unto him.
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I knowe, and confesse, that Christes blessed body is most worthy of al honour.
I know, and confess, that Christ's blessed body is most worthy of all honour.
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I know 〈 ◊ 〉 the flesh of the son of God, is not therfore the lesse honourable,
I know 〈 ◊ 〉 the Flesh of the son of God, is not Therefore the less honourable,
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because it is now become glorious, and sytteth in heauen, at the right hand of God his father.
Because it is now become glorious, and Sitteth in heaven, At the right hand of God his father.
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The body of Christ, sitting aboue al heauēs, is worshipped of vs, beynge here beneath in earth.
The body of christ, sitting above all heavens, is worshipped of us, being Here beneath in earth.
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Therefore the priest at the Communion, before he enter into y• holy misteries, geueth warninge vnto the people, to mount vp wyth theyr mynds into heauen,
Therefore the priest At the Communion, before he enter into y• holy Mysteres, Giveth warning unto the people, to mount up with their minds into heaven,
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and crieth vnto them, Sursum corda: Lift vp your heartes, according to y• doctrin of s. Paule.
and cries unto them, Sursum Corda: Lift up your hearts, according to y• Doctrine of s. Paul.
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Si vna surrexistis cum Christo, ea quae sursum sunt quaerite, vbi Christus est sedens ad dexteram patris. Si Una surrexistis cum Christ, ea Quae Sursum sunt Seek, vbi Christus est sedens ad Dexteram patris.
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If ye be risen again with Chryst, seke for those thinges, y• be aboue, where as Christ is, sittinge at the right hand of his father. And again:
If you be risen again with Christ, seek for those things, y• be above, where as christ is, sitting At the right hand of his father. And again:
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Nostra 〈 ◊ 〉 est in coelis, bili. 3. vnde Saluatorem expectamus. Our conuersation, or dwelling is in heauen:Nostra 〈 ◊ 〉 est in Coelis, bili. 3. vnde Saluatorem Expect. Our Conversation, or Dwelling is in heaven:
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from whence we loke for our 〈 ◊ 〉. Therfore S. Augustine speake the wordes yt I before alledged. Nemo manducat nisi prius adoret:
from whence we look for our 〈 ◊ 〉. Therefore S. Augustine speak the words that I before alleged. Nemo manducat nisi prius adoret:
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No man eateth Chrystes fleshe, but fyrste he doth worship it. The eating therof, & the worshipynge must ioyne together.
No man Eateth Christ's Flesh, but First he does worship it. The eating thereof, & the worshipping must join together.
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But where we eate it, there must we worshyp it? Therfore must we worshyp it syttyng in heauen.
But where we eat it, there must we worship it? Therefore must we worship it sitting in heaven.
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So sayth the olde doctour, & father, s. Chrisostō. Vbi cadauer, ibi aquilae, Cadauer, do mini corpus est: Aquillas autem nos appellat:
So say the old Doctor, & father, s. Chrisoston. Vbi Cadaver, There aquilae, Cadaver, doe mini corpus est: Aquillas autem nos appellate:
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vt ostendat, oportere illum ad alta contendere, qui ad hoc corpus accedit. Aquilarum enim non graculorū est haec mēsa. That is to saye.vt ostendat, oportere Ilum ad Alta contendere, qui ad hoc corpus Accedit. Aquilarum enim non graculorū est haec mēsa. That is to say.
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Where soeuer is the carcase, there be the Egles: The carcase is Christes bodye: vs he calleth the Egles:
Where soever is the carcase, there be the Eagles: The carcase is Christ's body: us he calls the Eagles:
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to declare, that, whosoeuer wil, approche neare to that bodye must geat a lofte.
to declare, that, whosoever will, approach near to that body must geat a loft.
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For this is a banket for Egles, y• soare a high, not for Iayes, yt kepe the ground. Christes body is in heauen.
For this is a banquet for Eagles, y• soar a high, not for Jays, that keep the ground. Christ's body is in heaven.
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Thether therefore must we direct our hartes: there must we feede: there must we refrcshe our selfe:
Thither Therefore must we Direct our hearts: there must we feed: there must we refrcshe our self:
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& there must we worship it. So sayth, S. Hierome. Ascendamus cum eo in caenaculum magnumAd Hebidiam. stratum:
& there must we worship it. So say, S. Jerome. Ascend cum eo in caenaculum magnumAd Hebidiam. stratum:
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ibi accipiamus ab eo sursum calicē noui testamenti: There accipiamus ab eo Sursum calicē noui Testamenti:
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Let vs get vp, sayth S Hierom wyth him, into the great dyninge chamber, that is already prepared,
Let us get up, say S Hieronymus with him, into the great dining chamber, that is already prepared,
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and there let vs receyue of him aboue, the cup of the new testament. So sayth saint Ambrose.
and there let us receive of him above, the cup of the new Testament. So say saint Ambrose.
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Non super terram, nec in terra, nec secundumIn Lucā Ca. 2. 4. terram te quaerere debemus, si volumus inuenire. Non super terram, nec in terra, nec secundumIn Lucā Circa 2. 4. terram te quaerere debemus, si volumus invenire.
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We maye not leke for the, neither vpon ye earth, nor in yt earth, nor about ye earth,
We may not leek for thee, neither upon you earth, nor in that earth, nor about the earth,
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if we list to find yt. And to cōclude so sayth Eusebius Emissemus. Exaltata mente adora corpus Dei tui.
if we list to find that. And to conclude so say Eusebius Emissemus. Exaltata mente Adora corpus Dei tui.
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That is, lyfting vp thy minde vnto heauen there worshyp and adour the body of thy God.
That is, lifting up thy mind unto heaven there worship and ardour the body of thy God.
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Thus did the olde Catholike fathers worship y• bodye of Christ. Thus may we also worship it safely, and without perill.
Thus did the old Catholic Father's worship y• body of christ. Thus may we also worship it safely, and without peril.
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But to geue Goddes honor to y• sacrament is a thing both latelye brought into y• churche, vnknown & straunge, to the aunciēt doctors,
But to give Goddess honour to y• sacrament is a thing both lately brought into y• Church, unknown & strange, to the ancient Doctors,
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and as the scholemen, and the greatest mainteiners of it, haue them selues confessed, an occasion of idolatry, and full of daunger.
and as the Schoolmen, and the greatest maintainers of it, have them selves confessed, an occasion of idolatry, and full of danger.
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For what if the priest happen not to cōsecrate? what if he leaue out of the words of consecration,
For what if the priest happen not to consecrate? what if he leave out of the words of consecration,
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& neuer speake thē? as it is known, that sum priests haue done manye yeares together.
& never speak them? as it is known, that sum Priests have done many Years together.
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Or what if the priest haue no intentiō or mynd to consecrate? what case standeth the pore people thē in? Or what thing is it that they worshyp? Chrystes body cannot be there without cōsecration:
Or what if the priest have no intention or mind to consecrate? what case Stands the poor people them in? Or what thing is it that they worship? Christ's body cannot be there without consecration:
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Consecration there can be none as they them selues haue taught, if there misse ether pronūtiation,
Consecration there can be none as they them selves have taught, if there miss either pronunciation,
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an vtteraunce of ye words, or elles purpose to cōsecrate & intenton.
an utterance of the words, or Else purpose to consecrate & intenton.
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And howe can the people know, wt what intentiō or mynd y priest goth to the masse? Or whether he hath duly pronounced the wordes? Or whether he hath cōsecrated or no? And knowinge none of these things, which in very dede is not possible for thē to know,
And how can the people know, with what intention or mind y priest Goes to the mass? Or whither he hath duly pronounced the words? Or whither he hath consecrated or no? And knowing none of these things, which in very deed is not possible for them to know,
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how can they be wel assured, yt it is the body of Christ yt the priest holdeth vp? & wherunto they fall downe,
how can they be well assured, that it is the body of christ that the priest holds up? & whereunto they fallen down,
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& geue godly honor? Thus, by theyr own learnīg, ye people must nedes stand stil in doubt,
& give godly honour? Thus, by their own learning, you people must needs stand still in doubt,
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& ne• … er knowe certēli what they worship? O good people, think not yt I imagin these things of my self.
& ne• … er know certenli what they worship? O good people, think not that I imagine these things of my self.
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Our own aduer saries, yt stand against vs in thys cause, euen, the famoust, and best learned of them al, haue sene,
Our own Aduer saries, that stand against us in this cause, even, the famousest, and best learned of them all, have seen,
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and wrytten, and confessed the same.
and written, and confessed the same.
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Alexander, a Bishop of Rome, wryting vpon the master of ye sentences, taketh vp the mater on this sorte:
Alexander, a Bishop of Rome, writing upon the master of you sentences, Takes up the mater on this sort:
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for as much as ye priests purpose, & his priuie 〈 ◊ 〉 about y• consecration, cannot be knowen, yt therfore no man ought to worship the sacrament,
for as much as you Priests purpose, & his privy 〈 ◊ 〉 about y• consecration, cannot be known, that Therefore no man ought to worship the sacrament,
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when it is holden vp, but with this condition, si ille consecrauerit. That is, If the Priest hath consecrated.
when it is held up, but with this condition, si Isle consecrauerit. That is, If the Priest hath consecrated.
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That is to say, when ye se ye • … acrament lifted vp, ye must saye,
That is to say, when you see you • … acrament lifted up, you must say,
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or thinke thus wt your self. If this priesthath cōsecrated, thēdo I wor ship it: If he hath not consecrated, thē do I not worship it.
or think thus with your self. If this priesthath consecrated, thendo I wor ship it: If he hath not consecrated, them do I not worship it.
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This saith Alexander a Bishop of Rome. But Thomas of Aquine, leaueth the mater a litle more at large ▪ He saith.
This Says Alexander a Bishop of Rome. But Thomas of Aquinas, Leaveth the mater a little more At large ▪ He Says.
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Ista conditio non semper actu requiritur: satis est habere habitū. That is to say:Ista Condition non semper Acts requiritur: satis est habere habitū. That is to say:
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It shall not be nedefull at euery tyme, to saye or to thinke thus, whensoeuer ye knele down to worship:
It shall not be needful At every time, to say or to think thus, whensoever you knee down to worship:
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but it shalbe sufficient if ye haue a certein redines, in your mynd to say or to thynke so.
but it shall sufficient if you have a certain readiness, in your mind to say or to think so.
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Yet Holcot, writynge likewyse vpon the master of the sentences, saith thus: Laicus adorat hostiam non consecratam:
Yet Holcot, writing likewise upon the master of the sentences, Says thus: Laicus adorat hostiam non consecratam:
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ista fides sufficit illi ad saluationem: tamē est erronea. ista fides sufficit illi ad saluationem: tamē est erronea.
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The lay mā, saith he, as it may sumtymes happen, worshyppeth a wafer y• is not consecrate.
The lay man, Says he, as it may sometimes happen, worshyppeth a wafer y• is not consecrate.
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This faith is sufficient vnto hym to his saluatiō, and yet is it a false faith, and erronious.
This faith is sufficient unto him to his salvation, and yet is it a false faith, and erroneous.
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And farther he cōcludeth in this sort. Homo potest mereri per fidē erroneam, etiāsi cōtīgat, vt adoret diabolū.
And farther he Concludeth in this sort. Homo potest mereri per fidē erroneam, etiāsi cōtīgat, vt adoret diabolū.
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By these words, we may se, such as wil not content, thē selues to be ordred by Gods wisdom,
By these words, we may see, such as will not content, them selves to be ordered by God's Wisdom,
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how daungerously they runne headlong at the last. Holcot was not the wurst learned man amongste them.
how dangerously they run headlong At the last. Holcot was not the wurst learned man amongst them.
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Yet to vpholde the erroure, that he had once taken in hande to defende, he was dryuen to confe• … se that a mā maye meede at Goddes hande by an erroneous and false fayth,
Yet to uphold the error, that he had once taken in hand to defend, he was driven to confe• … se that a man may meed At Goddess hand by an erroneous and false faith,
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yea althoughe he worshyp the deuell.
yea although he worship the Devil.
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This is the certē• … y of ye doctrine that ye people of God of long tyme hath ben led in.
This is the certen• … y of the Doctrine that you people of God of long time hath been led in.
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In ye highest & heauenliest point of religiō, yt is in ye worshippinge of God, they them selues know not what they do:
In the highest & heavenliest point of Religion, that is in you worshipping of God, they them selves know not what they do:
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It is true, of them, that Chryst saith to the woman of Samaria, ye worship ye know not what.
It is true, of them, that Christ Says to the woman of Samaria, you worship you know not what.
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Alas ▪ is this the honour yt is due to Christ? Is this the worshipinge of God in spirit & truth? Is this y• seking of Christ inheauē? But sum man will say, these be 〈 ◊ 〉 and light maters and proue nothynge.
Alas ▪ is this the honour that is due to christ? Is this the worshipping of God in Spirit & truth? Is this y• seeking of christ inheaven? But sum man will say, these be 〈 ◊ 〉 and Light maters and prove nothing.
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Such reportes, I know are geuē abrode, of all that is preached and taught this day, that what soeuer is spokē by any of vs, is light,
Such reports, I know Are given abroad, of all that is preached and taught this day, that what soever is spoken by any of us, is Light,
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and childish, and not worth y• hearing.
and childish, and not worth y• hearing.
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But the reporters hereof are they, to whom the authority of the olde doctours, the authority of y• primitiue Churche, the authority of the scriptures, the authority of Christ himselfe semeth lyght,
But the reporters hereof Are they, to whom the Authority of the old Doctors, the Authority of y• primitive Church, the Authority of the Scriptures, the Authority of christ himself Seemeth Light,
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& not greatly worth the hearing. Loth I am here to rip vp, & to open vnto you the high misteries,
& not greatly worth the hearing. Loath I am Here to rip up, & to open unto you the high Mysteres,
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& secretes of theyr learning, & the force & strength of theyr reasons. Yet at this tyme the importunitye of them forceth me so to do:
& secrets of their learning, & the force & strength of their Reasons. Yet At this time the importunity of them forceth me so to do:
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y• after ye haue once taken aswel sum tast of theyr arguments, as ye haue of ours:
y• After you have once taken aswell sum taste of their Arguments, as you have of ours:
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ye may the better, and more indifferently, iudg of both. And let not them, yt priuilie and vntrulye fynd fault with our reasons, be agreued,
you may the better, and more indifferently, judge of both. And let not them, that privily and untruly find fault with our Reasons, be aggrieved,
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if they heare openlye, and truly, sumwhat of their own. And first to begin with the head:
if they hear openly, and truly, somewhat of their own. And First to begin with the head:
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marke ye well and wey this argument.
mark you well and weigh this argument.
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God made two lightes in heauen, the greater lyght to rule the daye, the lesse light to rule the night:
God made two lights in heaven, the greater Light to Rule the day, the less Light to Rule the night:
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Ergo, there be two powers to rule the world, the Pope, that resembleth the sonne, and the Emperour that is farre lesse then he, and is likned vnto the moone.Ergo, there be two Powers to Rule the world, the Pope, that resembles the son, and the Emperor that is Far less then he, and is likened unto the moon.
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And howe muche the Emperour is lesse, the glose declareth by Mathematical cōputatiō, saying yt the earth is seuen tymeg greater then the moone, and the son. viii. tymes greater then the earth:
And how much the Emperor is less, the gloze Declareth by Mathematical computation, saying that the earth is seuen tymeg greater then the moon, and the son. viii. times greater then the earth:
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So foloweth it, yt the Popes dignity is sixe and fiftie tymes greater then the dignitye of Thēperour.
So Followeth it, that the Popes dignity is sixe and fiftie times greater then the dignity of Emperor.
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This is an argumente of theirs vsed by Innocentius tertius vnto the Emperour of Constantiuople. In principio creauit Deus coelum & terram, non in prineipiis. This is an argument of theirs used by Innocentius tertius unto the Emperor of Constantiuople. In principio creauit Deus coelum & terram, non in prineipiis.
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God created heauen and earth, in the beginning, as in one, not in yt beginnings, as in many.
God created heaven and earth, in the beginning, as in one, not in that beginnings, as in many.
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Ergo the Pope hath the souerainty ouer all kinges and Prynces. This is an argument of theyrs vsed by Pope Bonifacius the. viii. Extra de maioritate & obedientia: vnam sanctā.
Ergo the Pope hath the sovereignty over all Kings and Princes. This is an argument of theirs used by Pope Boniface the. viii. Extra de maioritate & obedientia: vnam sanctā.
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Cum transierit ad Dominum tolletur velamen. Cum transierit ad Dominum tolletur velamen.
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That is, when the infidel shal cumme to Christ, y• veile of darknes shalbe taken from hys hart.
That is, when the infidel shall come to christ, y• veil of darkness shall taken from his heart.
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Ergo, he yt becumeth a priest, must shaue his crown. This is an argument of theyrs, to be founde in Isidorus.Ergo, he that becumeth a priest, must shave his crown. This is an argument of theirs, to be found in Isidorus.
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There is but one o• … ly God: Ergo, al nations, throughout the worlde, must pray• … to hym in one toūg.
There is but one o• … lie God: Ergo, all Nations, throughout the world, must pray• … to him in one tongue.
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This is an argument of theyrs, made by Gerson sumtyme chauncelour of Parise. Ecce duo gladii hic: Beholde here be two swordes:
This is an argument of theirs, made by Gerson sometime chancellor of Paris. Ecce duo gladii hic: Behold Here be two swords:
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Ergo, the Bishop of Rome hathe power of boothe sweardes, both spirituall and temporall. This is an argumente of theirs vsed by Bonifatius, ye. viii. Extra de maioritate, & obedientia, as aboue.Ergo, the Bishop of Rome hath power of booth swords, both spiritual and temporal. This is an argument of theirs used by Bonifatius, you. viii. Extra de maioritate, & obedientia, as above.
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The Bishop of Rome graunteth out pardōs, Ergo, there must nedes be a Purgatory. This is an argumente of theirs vsed by Iohn Fisher Bishop of Rochester.
The Bishop of Rome granteth out Pardons, Ergo, there must needs be a Purgatory. This is an argument of theirs used by John Fisher Bishop of Rochester.
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Euntes docete omnes gentes: Go & teach all nations. And againe: Quam speciosi pedes euangelizanr• … umEsa. 52. pacem, euangelizantiū bona. Euntes docete omnes gentes: Go & teach all Nations. And again: Quam speciosi pedes euangelizanr• … umEsa. 52. pacem, euangelizantiū Bona.
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O, how bewtiful be the feet, of thē y• preach peace, of them that preach good things.
Oh, how beautiful be the feet, of them y• preach peace, of them that preach good things.
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And again ▪ CalciatiE• … e. 6. pedes in preparationem Euangelii pacis. Hauing your fete shod to the preparation of ye Gospell of peace.
And again ▪ CalciatiE• … e. 6. pedes in preparationem Gospel pacis. Having your feet shod to the preparation of the Gospel of peace.
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Ergo, the Bishop must weare purple sandales. Aspergam super vos aquam mundam. I wil sprinclevpō you cleane water.Ergo, the Bishop must wear purple Sandals. Aspergam super vos aquam mundam. I will sprinclevpon you clean water.
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Ergo, the priest must sprīkel the people with holy water. Sine me nihil potestis facere Without me you can do nothing:Ergo, the priest must sprinkel the people with holy water. Sine me nihil potestis facere Without me you can do nothing:
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Ergo, the Bishop onely must consecrate the churche, & no man els.Ergo, the Bishop only must consecrate the Church, & no man Else.
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All these, with a number more of the lyke, be theyr arguments, vsed by Willian Durand in his Rationali diuinorum. But let vs cumme neare, & se the arguments.
All these, with a number more of the like, be their Arguments, used by William Durand in his Rationali Divinorum. But let us come near, & see the Arguments.
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Wherupon the Masse is builte, Nolite sanctū dare canibus. Geue not holy thinges to dogs. Ergo, the priest at Masse, & other where, maye no• … speake to ye people,
Whereupon the Mass is built, Nolite sanctū Dare canibus. Give not holy things to Dogs. Ergo, the priest At Mass, & other where, may no• … speak to you people,
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but in a stra• … g tong. The title of Christes death, was written vpon the crosse, in Greke, Hebrue, & Latin.
but in a stra• … g tonge. The title of Christ's death, was written upon the cross, in Greek, Hebrew, & Latin.
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Ergo, all comen prayers in the church, must be vsed in one of the same toūges, y• is, ether in Greke,Ergo, all come Prayers in the Church, must be used in one of the same tongues, y• is, either in Greek,
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or in Hebrue, or in Latine.
or in Hebrew, or in Latin.
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These argumentes haue ben vsed by manye, deuised first, as may he thought by Master Eckius.
These Arguments have been used by many, devised First, as may he Thought by Master Eckius.
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Christ was buried in a shroud of linnē cloth. Ergo, ye corpor• … ll must be made of fyne linnē.
christ was buried in a shroud of linen cloth. Ergo, you corpor• … ll must be made of fine linen.
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This argu ment may be found in Syluester. Many of the lay people haue the palsey, & many haue long beardes.
This Argue meant may be found in Sylvester. Many of thee lay people have the palsy, & many have long beards.
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Ergo, they must all receyue the cōmunion vnder one kinde.Ergo, they must all receive the communion under one kind.
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This is a commen argument, vsed in maner, by all them that haue wrytten in this behalf.
This is a come argument, used in manner, by all them that have written in this behalf.
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Petra erat Christus. Christ was the rok. Ergo, the altare must be made of stone. Domini est terra & plenitudo eius. Petra erat Christus. christ was the rok. Ergo, the altar must be made of stone. Domini est terra & plenitudo eius.
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The earth is the Lordes and the fulnes thereof. And veritas tua in circuitu tno. Thy truth is in thy compasse.
The earth is the lords and the fullness thereof. And veritas tua in circuitu tno. Thy truth is in thy compass.
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The money for whiche Iudas solde Christ was rounde. Ergo, the host or the sacramentall bread must be round.
The money for which Iudas sold christ was round. Ergo, the host or the sacramental bred must be round.
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Calix aureus Babilon in manu mea. Babilon is a cup of gold in my hand, sayth the Lord.Calix aureus Babylon in manu mea. Babylon is a cup of gold in my hand, say the Lord.
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Ergo, the chalice must be of siluer or gold. This is an argument of theirs vsed by M. Williā Durand.Ergo, the chalice must be of silver or gold. This is an argument of theirs used by M. Williā Durand.
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When Uirgil saith, C• … faciam vitula, he vseth facere, for sacrificare. That is, he vseth thys word doing, for this word sacrifycing.
When Virgil Says, C• … faciam vitula, he uses facere, for sacrificare. That is, he uses this word doing, for this word sacrificing.
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Ergo, when Christ said to his disciples, Hoc facite in me• … memoriam, Do this in remembraunce of me, he ment sacrifice this in the re mēbraunce of me.Ergo, when christ said to his Disciples, Hoc Facite in me• … memoriam, Do this in remembrance of me, he meant sacrifice this in the re membraunce of me.
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This argumēt is fashioned out by M. Clitouey. And to be short, the Angel loked into the graue:
This argument is fashioned out by M. Clitouey. And to be short, the Angel looked into the graven:
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Ergo, the priest must take of the paten, and loke into the Chalice. Pilate washed his hands before the people.Ergo, the priest must take of the paten, and look into the Chalice. Pilate washed his hands before the people.
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Ergo, the priest must likewise wash hys hands, when he is at Masse. Iudas kissed Christ:Ergo, the priest must likewise wash his hands, when he is At Mass. Iudas kissed christ:
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Ergo, the yriest must kisse the altare. The thefe, on the crosse, repented hymself of hys wicked lyfe:Ergo, the yriest must kiss the altar. The thief, on the cross, repented himself of his wicked life:
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Ergo, the priest, at masse, must fetch a sigh, & knocke his breast. These, and other lyke be theyr reasons.Ergo, the priest, At mass, must fetch a sighs, & knock his breast. These, and other like be their Reasons.
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And who so listeth to se them, may fynd them, & other more, as good as these in Wylliam Durand.
And who so lists to see them, may find them, & other more, as good as these in William Durand.
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Nowe, good people, iudge ye in your conscience indifferently, vs both, whether of vs, bringeth you the better & sounder arguments.
Now, good people, judge you in your conscience indifferently, us both, whither of us, brings you the better & sounder Arguments.
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We bryng you nothing but Gods holy word, which is a sure rocke to builde vpon,
We bring you nothing but God's holy word, which is a sure rock to build upon,
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and will neuer flete, or shrynke. And therfore, are we able truly to saye with saint Paule:
and will never fleet, or shrink. And Therefore, Are we able truly to say with saint Paul:
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Quod accepim { us } à Domino, hoc tradidimus vobis. We haue deliuered vnto you, the same thinges, that we haue receyued, of the Lorde.Quod accepim { us } à Domino, hoc tradidimus vobis. We have Delivered unto you, the same things, that we have received, of the Lord.
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For concerninge the last matter, that I promised to touche, it cannot be denyed, by any man, be he neuer so wilfull,
For Concerning the last matter, that I promised to touch, it cannot be denied, by any man, be he never so wilful,
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but Christe in his last supper ordeyned a cōmunion, & shewed no maner token of a priuate Masse,
but Christ in his last supper ordained a communion, & showed no manner token of a private Mass,
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as may plainlye appeare, both by the wordes yt he spake, and also by the order of his doings.
as may plainly appear, both by the words that he spoke, and also by the order of his doings.
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For he toke the breade, brake it, deuided it, and gaue it to his disciples: and sayd.
For he took the bread, brake it, divided it, and gave it to his Disciples: and said.
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Drinke ye all hereof, not vnto one alone, but vnto the whole. He said farther, by way of charge do this: That is to say:
Drink you all hereof, not unto one alone, but unto the Whole. He said farther, by Way of charge do this: That is to say:
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Practise this that I haue here done, aud that in such fourme and sort, as ye haue sene me do it.
practice this that I have Here done, and that in such Form and sort, as you have seen me do it.
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S. Paule lykewyse, when he sawe ▪ that the vse of the sacrament was growen to disorder, yt euerye man toke his own supper priuately to himselfe,
S. Paul likewise, when he saw ▪ that the use of the sacrament was grown to disorder, that every man took his own supper privately to himself,
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& that therby, both the holy communion, and also brotherly loue, and vnity was dispised,
& that thereby, both the holy communion, and also brotherly love, and unity was despised,
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as it hath ben, in the west part of the church, now a great meany of yeares, in this latter tyme:
as it hath been, in the west part of the Church, now a great meany of Years, in this latter time:
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he called them bak again, to the beginning thereof, & to the institution of Christ:
he called them back again, to the beginning thereof, & to the Institution of christ:
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as geuing thē therby to vnderstande, that the sacrament cannot be better vsed, then Christe himselfe vsed it. This he saith.
as giving them thereby to understand, that the sacrament cannot be better used, then Christ himself used it. This he Says.
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Cum conueneritis in vnum locum, non potestis dominicam caenam manducare: vnusquis { que } enim praesumit caenam suam: Cum conueneritis in One locum, non potestis dominicam caenam Manducare: vnusquis { que } enim praesumit caenam suam:
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when ye resort together into one place, ye cānot eat ye Lords supper: For euery one of you eateth his own supper afore hand.
when you resort together into one place, you cannot eat you lords supper: For every one of you Eateth his own supper afore hand.
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Therefore he sayth vnto thē, Alter alterum expectate: Tary ye & wait, one for an other:
Therefore he say unto them, Altar alterum expectate: Tarry you & wait, one for an other:
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& so receiue the holy communion altogether.
& so receive the holy communion altogether.
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For this is it ▪ yt I deliuered vnto you, and the same self thing, I receyued of the Lorde.
For this is it ▪ that I Delivered unto you, and the same self thing, I received of the Lord.
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Here haue I brefely shewed, the disorder of the priuate masse, by y• fyrste institution of the sacrament,
Here have I briefly showed, the disorder of the private mass, by y• First Institution of the sacrament,
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and by the commaundement, and authority of S. Paul. Nowe will I, by Goddes grace, also declare, and open the same, by the examples,
and by the Commandment, and Authority of S. Paul. Now will I, by Goddess grace, also declare, and open the same, by the Examples,
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and whole practise of the primitiue churche, and by the auncient D• … ctours, and other learned fathers, that followed after ye Apostles tyme,
and Whole practice of the primitive Church, and by the ancient D• … ctours, and other learned Father's, that followed After you Apostles time,
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for the space of sixe hundred yeares, or more.
for the Molle of sixe hundred Years, or more.
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And I trust, ye shall clearly se, that for so long tyme, there was no priuate masse, in the catholike Churche of Christ, in anye countrye or cost, through oute the worlde.
And I trust, you shall clearly see, that for so long time, there was no private mass, in the catholic Church of christ, in any country or cost, through out the world.
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For all the writers, that were within the compasse of that tyme, haue lefte behynde them witnesse sufficient of a Communiō:
For all the writers, that were within the compass of that time, have left behind them witness sufficient of a Communion:
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but not one of them all could euer tel vs, of any priuat masse.
but not one of them all could ever tell us, of any private mass.
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Clemēs, who, as they say, was scholar to Saint Peter, wryteth thus in an epistle to S. Iames. Tot in altare holocausta offerantur quot populo sufficere debeant.
Clemēs, who, as they say, was scholar to Saint Peter, writes thus in an epistle to S. James Tot in altar Holocaust offerantur quot populo sufficere debeant.
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Let there be so many hostes offred vpō y• altare, as may be sufficiēt, for y• people to receyue.
Let there be so many hosts offered upon y• altar, as may be sufficient, for y• people to receive.
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Dionysius an auncient writer, and as sum haue thought, disciple vnto S. Paul, (although the contrary may appeare, plainly by hys own wordes) in a litel boke, that he hath made of the whole order of the church in his tyme, settynge forth the maner of the Lords supper, wryteth thus:
Dionysius an ancient writer, and as sum have Thought, disciple unto S. Paul, (although the contrary may appear, plainly by his own words) in a little book, that he hath made of the Whole order of the Church in his time, setting forth the manner of the lords supper, writes thus:
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Tum sacerdos ad sacram communionem, & ipse conuertitur, & reliquos, vt vnà comunicēt hortatur. That is:Tum sacerdos ad Sacrament communionem, & ipse conuertitur, & Reliquos, vt vnà comunicent hortatur. That is:
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y• priest both turneth him self to the Communion, & also exhorteth the reast to cōmunicate, and receyue wyth him. And farther he saith:
y• priest both turns him self to the Communion, & also exhorteth the reast to communicate, and receive with him. And farther he Says:
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sumpta demum atque omnib { us } tradita communione diuina, gratias referens, finem misteriis imponit. sumpta demum atque omnib { us } tradita communion Divine, gratias referens, finem misteriis imponit.
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That is, The priest, whē he hath receyued himself, & deliuered the holy communion to al y• people, geueth God thanks,
That is, The priest, when he hath received himself, & Delivered the holy communion to all y• people, Giveth God thanks,
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& maketh an ende of the misteries. Hitherto we finde plain tokens of a communion: But not one word of the priuate Masse.
& makes an end of the Mysteres. Hitherto we find plain tokens of a communion: But not one word of the private Mass.
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Iustinus martyr, in his apollogie, or defence of the Chrystian faith, sheweth in what sorte the Lordes supper was vsed in hys tyme.
Justinus martyr, in his apology, or defence of the Christian faith, shows in what sort the lords supper was used in his time.
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Diaconus (saith he) hortatur populum, vt illorum, quae proposita sunt, velint esse participes. Deacon (Says he) hortatur Populum, vt Illorum, Quae proposita sunt, velint esse participes.
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That is, the deacon exhorteth the people, y• they will be partakers, of those things, y• be laid forth before thē. Farther he saith.
That is, the deacon exhorteth the people, y• they will be partakers, of those things, y• be laid forth before them. Farther he Says.
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Diaconi distribuunt, ad participandum praesentium, vnicui { que }, ex cōsecrato pane, & vino & aqua, illis vero, qui non adsunt, deferunt domum: Deacons distribuunt, ad participandum praesentium, vnicui { que }, ex cōsecrato pane, & vino & aqua, illis vero, qui non adsunt, deferunt domum:
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That is, y• deacons deliuer of ye consecrate bread and wyne & water, to euery one y• is there present.
That is, y• Deacons deliver of you consecrate bred and wine & water, to every one y• is there present.
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And if there be any away they cary it home to thē Here also we fynd a communion, but no priuate masse.
And if there be any away they carry it home to them Here also we find a communion, but no private mass.
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S. Ambrose rebuketh his people, yt were then growen negligēt, in reciuyng the Lordes supper, & vsed to excuse the mater, for yt they thought themself not worthie.
S. Ambrose Rebuketh his people, that were then grown negligent, in receiving the lords supper, & used to excuse the mater, for that they Thought themselves not worthy.
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Si non es dignus quotidiè, ergo nec semel dignus es in toto anno. If thou be not worthy, saith s.Si non es Dignus quotidiè, ergo nec semel Dignus es in toto Anno. If thou be not worthy, Says s.
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Ambrose, euery day, then art thou not worthy once in a yeare. And agayne, the same S. Ambrose expounding these wordes of S. Paule: Alius alium expectate, wryteth thus.
Ambrose, every day, then art thou not worthy once in a year. And again, the same S. Ambrose expounding these words of S. Paul: Alius Alium expectate, writes thus.
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Expectandum dicit, vt multorū oblatio simul celebret, & omnibus ministretur. Expectandum dicit, vt multorū oblatio simul celebret, & omnibus ministretur.
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That is, he cōmaundeth them, to tarye one for an other, that the oblation of many may be celebrate,
That is, he commandeth them, to tarry one for an other, that the oblation of many may be celebrate,
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or done together, and so be ministred vnto thē al. These wordes also sauer altogether of a Communion,
or done together, and so be ministered unto them all These words also savour altogether of a Communion,
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and nothing of a priuate Masse.
and nothing of a private Mass.
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Saint Hierom, S. Augustyn, & the ecclesiasticall historie, wytnesseth, that vntill yt tyme cōmenly euery wher (but specialli in Rome) ye people vsed to cōmunicate euery day.
Saint Hieronymus, S. Augustine, & the ecclesiastical history, Witnesseth, that until that time commonly every where (but specialli in Room) you people used to communicate every day.
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Leo wrytig vnto Dioscorus, the Bishop of Alexandria, gaue him this aduise, yt wher the church was so litle, that it was not able to receyue all the whole people to communicate altogether:
Leo wrytig unto Dioscorus, the Bishop of Alexandria, gave him this advise, that where the Church was so little, that it was not able to receive all the Whole people to communicate altogether:
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thē the priest should minister two or thre communions in one day:
them the priest should minister two or Three communions in one day:
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yt as the people came in & had once filled y• church, so they shoulde receyne the communion,
that as the people Come in & had once filled y• Church, so they should receyne the communion,
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and afterward geue place to others. S. Hierom, wryting vpon the xi. chapter, of the fyrst to the Corinthians, hath these words.
and afterwards give place to Others. S. Hieronymus, writing upon the xi. chapter, of the fyrst to the Corinthians, hath these words.
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Caena dominica omnibus debe• … esse communis, quia ille omnibus discipulis suis qui aderant, aequaliter tradidit sacramenta. Cena dominica omnibus debe• … esse Communis, quia Isle omnibus discipulis suis qui Aderant, aequaliter tradidit Sacraments.
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That is ▪ the supper of the Lord must be comen to all the people. For Christ gaue his sacraments to all his disciples, y• were present.
That is ▪ the supper of the Lord must be come to all the people. For christ gave his Sacraments to all his Disciples, y• were present.
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I leaue out other authorities for shortnes sake, for it wold be to long, to say as much herein, as might be sayd.
I leave out other authorities for shortness sake, for it would be to long, to say as much herein, as might be said.
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All these holye doctours, & godly fathers geue vs most perfyt euidence of a communion, without mention making of any priuate Masse.
All these holy Doctors, & godly Father's give us most perfect evidence of a communion, without mention making of any private Mass.
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Thus the catholike churche of Christ vsed the holy communion at the beginning.
Thus the catholic Church of christ used the holy communion At the beginning.
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And euen thus, the most parte of Christian people, throughout the whole world, the Iudians, the Mauritanians, the Egiptians, the Persians, the Arabians, the Armenians, y• Gre• … anst and as many as beare the name of Christ, hath kept,
And even thus, the most part of Christian people, throughout the Whole world, the Iudians, the Mauritanians, the egyptians, the Persians, the Arabians, the Armenians, y• Gre• … Anst and as many as bear the name of christ, hath kept,
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and cōtinued y• same, amongst thēselues, from the fyrst tyme they receyued the Gospell, vntil thys daye:
and continued y• same, among themselves, from the fyrst time they received the Gospel, until this day:
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And neuer receyued, or vsed the Priuate Masse.
And never received, or used the Private Mass.
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But what better witnesse may we vse in this behalf, thē the very masse boke it self.
But what better witness may we use in this behalf, them the very mass book it self.
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whiche is ye rule and direction of the masse.
which is the Rule and direction of the mass.
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If the masse boke it selfe beare witnes against the priuat masse, then I trust our cause shall appeare sumwhat better,
If the mass book it self bear witness against the private mass, then I trust our cause shall appear somewhat better,
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then it hath ben takē heretofore.
then it hath been taken heretofore.
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Firste by the way, before I enter nere into the matter, y• praiers that be vsed in the Masse be commen, aswell to ye people, as to the priest. The priest saith.
First by the Way, before I enter never into the matter, y• Prayers that be used in the Mass be come, aswell to you people, as to the priest. The priest Says.
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Orem { us }, let vs pray. And so goeth forth in hys collecte.Orem { us }, let us pray. And so Goes forth in his collect.
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And at the ende thereof, the whole people by ye masse boke, are taught to say, Amē.
And At the end thereof, the Whole people by you mass book, Are taught to say, Amen.
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The priest saith, the Lorde be with you, the people, by ye masse boke: is taught to answer, And with thy spirite.
The priest Says, the Lord be with you, the people, by the mass book: is taught to answer, And with thy Spirit.
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The priest saith, lift vp your harts the people, by ye Masse boke shuld answere, we lyfte them vp to the Lorde? The priest turneth him to the people, & saith: Orate prome fratres & sorores.
The priest Says, lift up your hearts the people, by the Mass book should answer, we lift them up to the Lord? The priest turns him to the people, & Says: Orate prome Brothers & sorores.
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Pray for me brothers, & sisters.
Pray for me Brother's, & Sisters.
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And, by the verye order of y• masse boke, ye peple shuld know what he saith,
And, by the very order of y• mass book, you people should know what he Says,
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and at his request shuld pray for him.
and At his request should pray for him.
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Herby we se, yt what soeuer praters be vsed about the ministration of the sacrament, ought to be the commen requestes of all y• people.
Herby we see, that what soever praters be used about the ministration of the sacrament, ought to be the come requests of all y• people.
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Therfore saith Iustinus, an olde godly father, & a holy martyr: Vbi gratias egit praepositus, vniuersus populus acclamat. Amen.
Therefore Says Justinus, an old godly father, & a holy martyr: Vbi gratias egit praepositus, vniuersus populus acclamat. Amen.
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That is, whē the priest hath geuen thanks, y• whole people say, Amen. And Chrisostō likwyse saith.
That is, when the priest hath given thanks, y• Whole people say, Amen. And Chrisoston likewise Says.
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Ne mireris, si popul { us } in mysteriis nostris, cum sacerdote colloquatur. Marueile not sayth Chrisostom, though the people and the priest, in our misteries, talke together.Ne mireris, si Popul { us } in mysteriis nostris, cum Sacerdote colloquatur. Marvel not say Chrysostom, though the people and the priest, in our Mysteres, talk together.
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For in the commen prayers, that be vsed about the ministration, the priest and the people both in voyce & hart shoulde ioyne together.
For in the come Prayers, that be used about the ministration, the priest and the people both in voice & heart should join together.
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And whē the priest hath once done the consecration, & the people should, at his hand receiue the communion, the Masse boke it selfe, biddeth him to breake the breade in three parts.
And when the priest hath once done the consecration, & the people should, At his hand receive the communion, the Mass book it self, bids him to break the bread in three parts.
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And therof haue idle heads, of late lym, phansied out many misticall follies:
And thereof have idle Heads, of late lyam, fancied out many mystical follies:
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as though one parte therof were offred for them that be in heauen, the other for thē, that they saye, be in purgatorie:
as though one part thereof were offered for them that be in heaven, the other for them, that they say, be in purgatory:
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The third for them that be alyue.
The third for them that be alive.
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These be fantasies, and very folies, wout any groūd, ether of the holye scriptures, or of the doctors,
These be fantasies, and very follies, wout any ground, either of the holy Scriptures, or of the Doctors,
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or of the olde catholik church.
or of the old catholic Church.
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But in very dede, the breaking and diuiding of the bread is a remainent of the true,
But in very deed, the breaking and dividing of the bred is a remainent of the true,
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and the olde communion, that was in vse in the tyme of the doctoures of the church,
and the old communion, that was in use in the time of the Doctors of the Church,
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and of the holy catholike fathers.
and of the holy catholic Father's.
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For to that end, the bread is broken, that it may be deuyded amonge the people.
For to that end, the bred is broken, that it may be divided among the people.
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And therfore, the supper of the Lorde is called, Fractio panis, that is the breaking of breade.
And Therefore, the supper of the Lord is called, Fractio Paris, that is the breaking of bread.
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Moreouer the, priest, by the Masse boke, is taught to saye. Accipite, edite. Take ye, eate ye.
Moreover the, priest, by the Mass book, is taught to say. Accipite, edite. Take you, eat you.
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And, habete vinculum charitatis, v• … apti sitis sacrosanctis myster• … s.
And, Habete vinculum charitatis, v• … apti sitis sacrosanctis myster• … s.
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That is, haue ye the bond of charity, that ye may be mete for ye holy misteries.
That is, have you the bound of charity, that you may be meet for you holy Mysteres.
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And to whom shall we thynke the priest speaketh these wordes? It were to vaine a thyng for him in the open congregation, to speake to him self,
And to whom shall we think the priest speaks these words? It were to vain a thing for him in the open congregation, to speak to him self,
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and specially in the plural nūber.
and specially in the plural number.
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Yet were it a great deale more vayne for hym, to speake the same wordes to the breade and wyne,
Yet were it a great deal more vain for him, to speak the same words to the bread and wine,
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and to say v• … to them:
and to say v• … to them:
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Take ye, eate ye, or haue ye the bande of charitie, that ye may be meete for the holye misteryes.
Take you, eat you, or have you the band of charity, that you may be meet for the holy Mysteres.
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Therfore it is euident, that these words shuld be spoken to the people.
Therefore it is evident, that these words should be spoken to the people.
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And that in suche sort, as they might well vnderstand them, and prepare thē selfe to the cōmunion.
And that in such sort, as they might well understand them, and prepare them self to the communion.
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And to conclude, the priest by his own Masse boke, is bidden to say these words immediately after the.
And to conclude, the priest by his own Mass book, is bidden to say these words immediately After thee.
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Agnus Dei. Hec sacro sancta cōmixtio, & consecratio corporis, & sanguinis domini nostri Iesu Christi, fiat mihi & omnibus sumentib { us }, salus mentis, & corporis. Agnus Dei. Hec Sacred sancta cōmixtio, & Consecration corporis, & Blood domini Our Iesu Christ, fiat mihi & omnibus sumentib { us }, salus mentis, & corporis.
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That is to say, this commi• … tion and consecration, of the body and bloud of our Lorde Jesus Christ, be vnto me,
That is to say, this commi• … cion and consecration, of the body and blood of our Lord jesus christ, be unto me,
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and to al that receiue it, health of body & soule Thus in the masse boke it self, which as I said afore, is the verye rule and direction of the Masse,
and to all that receive it, health of body & soul Thus in the mass book it self, which as I said afore, is the very Rule and direction of the Mass,
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if it were vsed accordingly, we fynde a Communion for the whole congregation to reteine together, & no priuate masse.
if it were used accordingly, we find a Communion for the Whole congregation to retain together, & no private mass.
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Perhaps there may be sum that wyl say, we graunte these things be spoken of the cōmunion in the old doctors:
Perhaps there may be sum that will say, we grant these things be spoken of the communion in the old Doctors:
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but there be as many thinges or 〈 ◊ 〉 spoken by them of the priuate masse,
but there be as many things or 〈 ◊ 〉 spoken by them of the private mass,
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and all that you dissemble and passe by. I knowe, such replies haue bene made by diuerse.
and all that you dissemble and pass by. I know, such replies have be made by diverse.
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But, good bretherne, I wyll make it plaine vnto you thorow gods grace, by y• most aūciēt wryters, that were in,
But, good brethren, I will make it plain unto you thorough God's grace, by y• most ancient writers, that were in,
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and after, the Apostles tyme, and by the order of the first & primitiue church, that then there could be no priuate masse,
and After, the Apostles time, and by the order of the First & primitive Church, that then there could be no private mass,
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and that who so would not communicat with the priest, was then commaunded out of the congregation.
and that who so would not communicate with the priest, was then commanded out of the congregation.
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In the canons of the Apostles, there is a decree made, against al suche, as would be present at the communiō,
In the Canonas of the Apostles, there is a Decree made, against all such, as would be present At the communion,
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and yet not receyue the sacramēt. The words be these:
and yet not receive the sacrament. The words be these:
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Fideles qui in ecclesiā ingrediuntur, & scripturas audiunt, et communionem sanctam non recipiunt, tanquam ecclesiasticae pacis perturbatores, à communione arceantur. That is:Fideles qui in ecclesiā ingrediuntur, & scripturas Audiunt, et communionem Sanctam non recipiunt, tanquam Ecclesiastical pacis perturbatores, à communion arceantur. That is:
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suche christian men, as come to the churche, and heare the scriptures, and receyue not the holy communion, let them be excommunicated,
such christian men, as come to the Church, and hear the Scriptures, and receive not the holy communion, let them be excommunicated,
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as men that disquiet the whole Churche.
as men that disquiet the Whole Church.
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Calixtus, a Bishop of Rome, not long after the Apostles tyme, geueth out the lyke commaundement in y• same behalf: His words be these.
Calixtus, a Bishop of Rome, not long After the Apostles time, Giveth out the like Commandment in y• same behalf: His words be these.
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Peracta consecratione, omnes communicent, qui noluerint carere ecclesiasticis liminib { us }, sic enim Apostoli statuerunt, & sancta Romana tenet ecclesia. That is:Peracta consecration, omnes communicent, qui noluerint career ecclesiasticis liminib { us }, sic enim Apostles statuerunt, & sancta Roman tenet Church. That is:
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when the consecration is done, let euery man receyue the communion, vnlesse he will be put of from the entry of the churche.
when the consecration is done, let every man receive the communion, unless he will be put of from the entry of the Church.
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For this thyng haue the Apostles ordeyned, & the holy churche of Rome continueth the same.
For this thing have the Apostles ordained, & the holy Church of Rome Continueth the same.
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S. Chrisostom, vpon the epistle of S. Paule to the Ephesians, sharpely rebuketh the people, for refrainyng the holy Communion. Thus he saith.
S. Chrysostom, upon the epistle of S. Paul to the Ephesians, sharply Rebuketh the people, for refraining the holy Communion. Thus he Says.
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Nones dignus communione: ergo nec precib { us }: Qua ratione preco dicit abite: tu vero imprudenter perstas. Nones Dignus communion: ergo nec precib { us }: Qua ratione preco dicit abite: tu vero imprudenter perstas.
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Thou wilt say (saith s. Chrisostome) that thou arte not worthye to receyue the Communion.
Thou wilt say (Says s. Chrysostom) that thou art not worthy to receive the Communion.
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Then art thou not worthy to be present at the comen praiers. The deacō saith vnto you, that will not cōmunicate, geat you hence:
Then art thou not worthy to be present At the come Prayers. The deacon Says unto you, that will not communicate, geat you hence:
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and yet thou lyke an impudent man standest stil.
and yet thou like an impudent man Standest stil.
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S Gregorye, in his dialogues, shewed the maner of the Cōmunion in his tyme, to the like purpose.
S Gregory, in his dialogues, showed the manner of the Communion in his time, to the like purpose.
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Diaconus clamat, si quis non communicat, exeat, & locum cedat alteri. The deacon, saith S. Gregory, speaketh out a loud.Deacon Proclaim, si quis non communicate, exeat, & locum Cedat Alteri. The deacon, Says S. Gregory, speaks out a loud.
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Who so will not communicate, let him departe awaye and geue place to others. This was the order of the olde tyme.
Who so will not communicate, let him depart away and give place to Others. This was the order of the old time.
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The Deacō gaue warning to the people. Exeunto catechumeni: Exeunto paenitentes.
The Deacon gave warning to the people. Exeunt Catechumen: Exeunt paenitentes.
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Let such, as be yong nouices in y• saith, go forth, let such as are in theyr pe naunce go forth.
Let such, as be young Novices in y• Says, go forth, let such as Are in their pe naunce go forth.
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That they that might not communicat with the reast, shoulde departe from the church, & not be present at the cōmunion.
That they that might not communicate with the reast, should depart from the Church, & not be present At the communion.
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And this order continued still, vntill the tyme of S. Gregory. which was sixe hundred yeares after Christ.
And this order continued still, until the time of S. Gregory. which was sixe hundred Years After christ.
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Who was there thē that consecrated the bread & wine, and receyued altogether, to hymselfe alone? where then was the priuate masse? where thē was the single Communion al this while?
Who was there them that consecrated the bred & wine, and received altogether, to himself alone? where then was the private mass? where them was the single Communion all this while?
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Yet are there sum, that whisper in corners, that the masse is ablessed, & a catholike thing,
Yet Are there sum, that whisper in corners, that the mass is ablessed, & a catholic thing,
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and y• the holy Communion, which now god of his great mercy hathe restored to vs, is wicked,
and y• the holy Communion, which now god of his great mercy hath restored to us, is wicked,
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and scismaticall, & therefore they murmure against it, therfore they refrayne it, & wyll not, come to it.
and scismaticall, & Therefore they murmur against it, Therefore they refrain it, & will not, come to it.
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O mercifull God, who woulde thynke, there coulde be so muche wilfulnes in the heart of man? O Gregorye? O Augustine? O Hierome? O Chrisostome? O Leo? O Dionyse? O Anacletus? O sixtus? O Paule? O Christ? If we be deceyued herein, ye are they y• haue deceyued vs. You haue taught vs these sci• … nes,
Oh merciful God, who would think, there could be so much wilfulness in the heart of man? O Gregory? O Augustine? O Jerome? O Chrysostom? O Leo? O Dionise? O Anacletus? O Sixtus? O Paul? O christ? If we be deceived herein, you Are they y• have deceived us You have taught us these sci• … nes,
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& diuisions, ye haue taught vs these heresies.
& divisions, you have taught us these heresies.
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Thus ye ordred the holy communiō in your tyme, the same w• … receyued at your hand,
Thus you ordered the holy communion in your time, the same w• … received At your hand,
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and haue faithfullye delyuered it vnto the people.
and have faithfully Delivered it unto the people.
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And that ye may the more meruell, at the wylfulnes of suche men, they stande this day against so manye olde fathers,
And that you may the more marvel, At the wylfulnes of such men, they stand this day against so many old Father's,
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so manye doctoures, so many examples of the primitiue churche, so manifest, and so plaine words of the holye scriptures,
so many Doctors, so many Examples of the primitive Church, so manifest, and so plain words of the holy Scriptures,
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& yet haue they herein, not one father, not one doctor, not one allowed example of the prymitiue churche to make for them.
& yet have they herein, not one father, not one Doctor, not one allowed Exampl of the prymitiue Church to make for them.
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And when I say, not one, I speak not this in vehemencie of spirite, or heate of talke,
And when I say, not one, I speak not this in vehemency of Spirit, or heat of talk,
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but euen, as before God, by the way of simplicity and truth, lest any of you shoulde, happely, be deceyued,
but even, as before God, by the Way of simplicity and truth, lest any of you should, happily, be deceived,
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and thynke, there is more weyght in the other syde, thē, in cōclusion, there shalbe found.
and think, there is more weight in the other side, them, in conclusion, there shall found.
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And therfore once agayne I say: of all the words of the holye scriptures: of all the examples of y• primitiue churche: of all the olde fathers: of all the aunciēt doctors:
And Therefore once again I say: of all the words of the holy Scriptures: of all the Examples of y• primitive Church: of all the old Father's: of all the ancient Doctors:
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in these causes they haue not one.
in these Causes they have not one.
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Here the mater it selfe, that I haue nowe in hand, putteth me in remembraunce of certein thinges that I vttered vnto you, to y• same purpose, at my last beynge in thys place.
Here the mater it self, that I have now in hand, putteth me in remembrance of certain things that I uttered unto you, to y• same purpose, At my last being in this place.
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I remember, I layed out then here before you, a number of thinges that are nowe in contronersie• …, wherunto our aduersaries will not yelde.
I Remember, I laid out then Here before you, a number of things that Are now in contronersie• …, whereunto our Adversaries will not yield.
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And I said, perhappes boldely, as it might then seeme to sum man.
And I said, perhaps boldly, as it might then seem to sum man.
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But as I my self, and the learned of our aduersaries thēselues do wel know, sincerely and trulye, that none of all them, that this day stande against vs, are able,
But as I my self, and the learned of our Adversaries themselves do well know, sincerely and truly, that none of all them, that this day stand against us, Are able,
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or shall euer be able to proue against vs, any one of all those points, ether by y• scriptures,
or shall ever be able to prove against us, any one of all those points, either by y• Scriptures,
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or by exāple of yt primitiue church, or by the olde doctours, or by the auncient generall councelles.
or by Exampl of that primitive Church, or by the old Doctors, or by the ancient general Councils.
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Since that tyme, it hathe ben reported in places, that I spake then, more then I was able to iustifye and make good.
Since that time, it hath been reported in places, that I spoke then, more then I was able to justify and make good.
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Howe beit, these reportes were onely made in corners, and therefore ought the lesse to trouble me.
Howe beit, these reports were only made in corners, and Therefore ought the less to trouble me.
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But if, my sayinges had ben so weake, & myght so easelye haue ben reproued: I meruayle that the partyes neuer yet came to the lyght, to take the aduauntage.
But if, my sayings had been so weak, & might so Easily have been reproved: I marvel that the parties never yet Come to the Light, to take the advantage.
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For my promise was, and that openly, here before you all.
For my promise was, and that openly, Here before you all.
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That if anye man were able, to proue the contrary, I woulde yelde, and subscribe to hym.
That if any man were able, to prove the contrary, I would yield, and subscribe to him.
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And he shoulde depart with the victorye.
And he should depart with the victory.
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Loth I am to trouble you, with rehersall of suche thinges, as I haue spokē afore,
Loath I am to trouble you, with rehearsal of such things, as I have spoken afore,
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and yet, because the case so requireth, I shall desire you that haue alredy hearde me, to beare y• more with me in this behalf.
and yet, Because the case so requires, I shall desire you that have already heard me, to bear y• more with me in this behalf.
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Better it were, to trouble your eares with twyse hearing of one thyng, then to betray the truth of God.
Better it were, to trouble your ears with twice hearing of one thing, then to betray the truth of God.
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The words, that I then spake, as nere as I can call them to mynd, were these.
The words, that I then spoke, as never as I can call them to mind, were these.
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If any learned man of all our aduersaries, or if all ye learned men that be alyue be able to bring, any one sufficient sentence, out of any olde catholike doctour, or father:
If any learned man of all our Adversaries, or if all you learned men that be alive be able to bring, any one sufficient sentence, out of any old catholic Doctor, or father:
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Or out of any olde generall counsell: Or out of y• holye scriptures of God:
Or out of any old general counsel: Or out of y• holy Scriptures of God:
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Or any one example of the primitiue Churche, wherby it may be clearly & plainly proued, yt there was any priuate masse in the whole worlde at that tyme,
Or any one Exampl of the primitive Church, whereby it may be clearly & plainly proved, that there was any private mass in the Whole world At that time,
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for the space of sixe hundred yeres after Christ: Or that there was then any Communion ministred vnto the people vnder one kind:
for the Molle of sixe hundred Years After christ: Or that there was then any Communion ministered unto the people under one kind:
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Or that, the people had th• … r commē prayers then in a straūge toung, that they vnderstode not:
Or that, the people had th• … r come Prayers then in a strange tongue, that they understood not:
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Or that, the Bishop of Rome was then called, an vniuersal Bishop, or the head of y• vniuersal churche:
Or that, the Bishop of Rome was then called, an universal Bishop, or the head of y• universal Church:
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Or that, y• people was then taught to beleue that Christes bodye is really, substantially, corporally, carnally or naturally in the sacrament:
Or that, y• people was then taught to believe that Christ's body is really, substantially, corporally, carnally or naturally in the sacrament:
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Or that, his body is or maye be in a thousand places, or mo, at one tyme:
Or that, his body is or may be in a thousand places, or more, At one time:
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Or that, the priest did then holde vp the sacrament ouer hys head: Or that, the people dyd then fall down and worship it wt godly honour:
Or that, the priest did then hold up the sacrament over his head: Or that, the people did then fallen down and worship it with godly honour:
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Or that, the sacrament was then, or nowe oughte, tobe hanged vp vnder a canopie:
Or that, the sacrament was then, or now ought, tobe hanged up under a canopy:
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Or that, in the Sacrament after the wordes of consecration there remaineth only the accidents and shewes without the substaunce of bread and wyne:
Or that, in the Sacrament After the words of consecration there remains only the accidents and shows without the substance of bred and wine:
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Or that the priest then deuyded the Sacramente in three partes and afterward receyued him selfe all alone:
Or that the priest then divided the Sacrament in three parts and afterwards received him self all alone:
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Or y•, wh• … so euer had said the sacramente is a figure, a pledge, a token,
Or y•, wh• … so ever had said the sacrament is a figure, a pledge, a token,
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or a remembraunce of Christes bodye, had therefore been iudged for an heretike: Or that, it was lawfull then, to haue. xxx. xx. xv. x. or v. Masses said in one Churche, in one day:
or a remembrance of Christ's body, had Therefore been judged for an heretic: Or that, it was lawful then, to have. xxx. xx. xv. x. or v. Masses said in one Church, in one day:
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Or that Images were then set vp in the churches, to the entente the people might worship them:
Or that Images were then Set up in the Churches, to the entente the people might worship them:
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Or that the lay people was then, forbidden, to reade the word of God in theyr owne toung.
Or that the lay people was then, forbidden, to read the word of God in their own tongue.
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If any man alyue wer able to proue, any of these articles, by anye one cleare,
If any man alive were able to prove, any of these Articles, by any one clear,
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or plaine clause, or sentēce, ether of the scriptures: or of the olde doctours: or of any olde generall Counsell:
or plain clause, or sentence, either of the Scriptures: or of the old Doctors: or of any old general Counsel:
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or by any example of the primitiue chuech: I promised then that I would geue ouer and subscribe vnto hym.
or by any Exampl of the primitive chuech: I promised then that I would give over and subscribe unto him.
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These words are the very lyke I remember I spake here openly before you all. And these be the things, that sum men say I haue spoken, and cannot iustify.
These words Are the very like I Remember I spoke Here openly before you all. And these be the things, that sum men say I have spoken, and cannot justify.
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But I for my part, will not only, not call in, any thinge that I then sayd, (beinge well assured of the truth therein) but also, will laye more mater to y• same.
But I for my part, will not only, not call in, any thing that I then said, (being well assured of the truth therein) but also, will say more mater to y• same.
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That if they, that seeke occasion, haue any thing to y• contrary, they may haue the larger scope to replye againstme.
That if they, that seek occasion, have any thing to y• contrary, they may have the larger scope to reply againstme.
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Wherfore, besyde al that I haue said alredy, I wil say farther, and yet nothing so much, as might be sayd.
Wherefore, beside all that I have said already, I will say farther, and yet nothing so much, as might be said.
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If any one of all our aduersaries, be able clearly and plainlye to proue, by such authority of the scriptures, the olde doctoures,
If any one of all our Adversaries, be able clearly and plainly to prove, by such Authority of the Scriptures, the old Doctors,
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& councelles, as I said before, that it was then lawfull, for the priest, to pronounce the wordes, of consecration closely,
& Councils, as I said before, that it was then lawful, for the priest, to pronounce the words, of consecration closely,
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and in sylence to him self: Or that, the priest had th• … authority, to offer vp Christ vnto his father:
and in silence to him self: Or that, the priest had th• … Authority, to offer up christ unto his father:
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Or to, communicate & receyue the sacramēt for an other, as they do:
Or to, communicate & receive the sacrament for an other, as they do:
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Or to apply the vertue of Christes, death and passion, to any man by the meane of y• masse:
Or to apply the virtue of Christ's, death and passion, to any man by the mean of y• mass:
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Or, that, it was then thought a sound doctrine, to teache the people, that y• masse ex opere operato: That is,
Or, that, it was then Thought a found Doctrine, to teach the people, that y• mass ex Opere operato: That is,
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euen for that it is sayd, & done, is able to remoue any parte of our synne:
even for that it is said, & done, is able to remove any part of our sin:
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Or yt then any chrystian man ealied the sacramēt hys Lord and God:
Or that then any christian man ealied the sacrament his Lord and God:
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Or that, the people was thē taught to beleue, that the bodye of Christ remayneth in the sacrament as long as the accidents of the bread remayne there wythout cortuption:
Or that, the people was them taught to believe, that the body of christ remaineth in the sacrament as long as the accidents of the bred remain there without cortuption:
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Or that, a mouse, or any other worme, or best may eate the body of Christ: (for so sum of our aduersaries haue sayd and taught) Or that, when Christ said.
Or that, a mouse, or any other worm, or best may eat the body of christ: (for so sum of our Adversaries have said and taught) Or that, when christ said.
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Hoc est corpus meum. Thys word, Hoc, pointeth not the bread, but Indiuiduum vagum, as sum of them say:Hoc est corpus meum. This word, Hoc, pointeth not the bred, but Indiuiduum vagum, as sum of them say:
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Or that, the accidens, or formes, or shewes, or breade and wyne, be the sacramēts of Christs body and blo• … de,
Or that, the Accidents, or forms, or shows, or bread and wine, be the Sacraments of Christ body and blo• … de,
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& not rather the very bread and wyne it self:
& not rather the very bred and wine it self:
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Or y•, the sacrament is a sygne or token of the body of Christ y• lyeth hiddē vnderneath it:
Or y•, the sacrament is a Signen or token of the body of christ y• lies hidden underneath it:
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Or that ignoraūce is the mother and cause of true denotion, and obedience:
Or that ignorance is the mother and cause of true devotion, and Obedience:
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These be the highest misteries, and greatest keyes of theyr religion, & without them, theyr doctrine can neuer be mainteyned and stande vp ryght.
These be the highest Mysteres, and greatest keys of their Religion, & without them, their Doctrine can never be maintained and stand up right.
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If any one, of al our aduersaries, be able to auouche any one of all these articles, by any such sufficiēt authority of scriptures, doctours,
If any one, of all our Adversaries, be able to avouch any one of all these Articles, by any such sufficient Authority of Scriptures, Doctors,
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or Councelles, as I haue required as I sayd before, so say I now agayn, I am content to yelde vnto him and to subscribe.
or Councils, as I have required as I said before, so say I now again, I am content to yield unto him and to subscribe.
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But I am well assured, they shall neuer be able, truly to alleadge one sentence. And because I knowe it, therfore I speake it, lest ye happelye shoulde be deceyned.
But I am well assured, they shall never be able, truly to allege one sentence. And Because I know it, Therefore I speak it, lest you happily should be deceyned.
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All this notwithstandynge ye hau ehearde men, in tymes paste, alledge vnto you councelles, doctours, antiquities, successions,
All this notwithstanding you hau ehearde men, in times past, allege unto you Councils, Doctors, antiquities, successions,
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and long continuaunce of tyme, to the contrarye.
and long Continuance of time, to the contrary.
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And an easye mater it was so to do, speciallye before them, that lacke eyther leysure,
And an easy mater it was so to do, specially before them, that lack either leisure,
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or iudgement to examine theyr proufes.
or judgement to examine their proofs.
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On a tyme Mithridates the kynge of Pontus layed syege to Cizicum, a towne ioyned in frendship to the Citye of Rome.
On a time Mithridates the King of Pontus laid siege to Cizicum, a town joined in friendship to the city of Rome.
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Whych thynge the Romanes hearynge, made out a gentleman of theyrs, named Lucullus, to rayse y• siege,
Which thing the Romans hearing, made out a gentleman of theirs, nam Lucullus, to raise y• siege,
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After yt Lucullus was within the sight of yt towne, & shewed himself with his company, vpon the syde of an hill, thence to geue courage to the Citizens within, that were hesseged:
After that Lucullus was within the sighed of that town, & showed himself with his company, upon the side of an hill, thence to give courage to the Citizens within, that were hesseged:
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Mithridates to cast th• … into despaire, and to cause thē the rather to yelde to hym, made if to be noysed,
Mithridates to cast th• … into despair, and to cause them the rather to yield to him, made if to be noised,
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and bare them in hand that al that new company of souldiers was his, sent for purposely, by him, against the Citye.
and bore them in hand that all that new company of Soldiers was his, sent for purposely, by him, against the city.
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All that notwythstandynge the Citizens within, kepte the walles and yelded not. Lucullus came on, raised the siege, wanquished Mithridates, and slew hys men.
All that notwithstanding the Citizens within, kept the walls and yielded not. Lucullus Come on, raised the siege, wanquished Mithridates, and slew his men.
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Euen so, good people, is there now a siege layde to your walles: an armie of doctours and councelles, shewe them selues vpon an hill:
Eve so, good people, is there now a siege laid to your walls: an army of Doctors and Councils, show them selves upon an hill:
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The aduersary, yt would haue you yelde, beareth you in hand, that they are their souldiers, & stande on theyr syde.
The adversary, that would have you yield, bears you in hand, that they Are their Soldiers, & stand on their side.
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But kepe your hold, the doctours and olde catholike fathers, in the pointes that I haue spoken of, are yours, ye shall se the siege raised, ye shall se your aduersaries discomfeited, & put to flight.
But keep your hold, the Doctors and old catholic Father's, in the points that I have spoken of, Are yours, you shall see the siege raised, you shall see your Adversaries discomfited, & put to flight.
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The Pelagians were able to alleadge S. Augustin, as for them felf, yet when the mater came to profe, he was against them.
The Pelagians were able to allege S. Augustin, as for them felf, yet when the mater Come to proof, he was against them.
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Heluidius was able to alleadge Tertullian, as making for him selfe, but, in trial he was against him.
Helvidius was able to allege Tertullian, as making for him self, but, in trial he was against him.
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Eutyches alleadged Iulius Romanus for him selfe, yet in dede, was Iulius most againste hym.
Eutyches alleged Julius Romanus for him self, yet in deed, was Julius most against him.
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The same Eutiches alleadged for him self, Athanasius, & Cyprian, but in conclusion, they stode both against him.
The same Eutichius alleged for him self, Athanasius, & Cyprian, but in conclusion, they stood both against him.
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Nestorius alleadged the counsel of Nice, yet, was the same councell found against him.
Nestorius alleged the counsel of Nicaenae, yet, was the same council found against him.
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Euen so they, that haue auaunted them selues, of doctoures, and Councelles, and continuaunce of tyme in any of these pointes, wh• … they shalbe called to tryal, to shew theyr profes, they shall open theyr handes & fynd nothing.
Even so they, that have avanted them selves, of Doctors, and Councils, and Continuance of time in any of these points, wh• … they shall called to trial, to show their profess, they shall open their hands & find nothing.
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I speake not this, of arrogācy, (thou Lord knowest it best, that knowest all thynges) But for as much,
I speak not this, of arrogance, (thou Lord Knowest it best, that Knowest all things) But for as much,
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as it is Goddes cause, and the truth of God, I shoulde do God greate iniurye, if I shoulde concele it.
as it is Goddess cause, and the truth of God, I should do God great injury, if I should conceal it.
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But to returne againe to our mater.
But to return again to our mater.
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There be sum that say, y• no masse is priuate, or to be taken, as y• action of one priuate man.
There be sum that say, y• no mass is private, or to be taken, as y• actium of one private man.
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For they say, y• priest that saith masse here, doth communicate, with an other priest, that saith Masse sum other where, where so euer it be, the distance beyng neuer so great. Thys commissiō semeth very large.
For they say, y• priest that Says mass Here, does communicate, with an other priest, that Says Mass sum other where, where so ever it be, the distance being never so great. This commission Seemeth very large.
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For so, may the priest that saith masse in Englande, or Scotland communicate with the priest that is in Calicute,
For so, may the priest that Says mass in England, or Scotland communicate with the priest that is in Calicut,
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or in the farther moste part of India.
or in the farther most part of India.
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And by thys meanes, should there be no excommunication at all, for the partie excōmunicate might say, he wold communicat with the pr• … est whether he would or no.
And by this means, should there be no excommunication At all, for the party excommunicate might say, he would communicate with the pr• … est whither he would or no.
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But Saint Paul gloseth not y• matter on this sort, but saith. Alter alterum expectate. That is, tary ye one for an other.
But Saint Paul Glosseth not y• matter on this sort, but Says. Alter alterum expectate. That is, tarry you one for an other.
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And again he saith, when ye cum together, ye cannot eate y• Lordes supper, for euery one of you taketh his own supper aforehand.
And again he Says, when you cum together, you cannot eat y• lords supper, for every one of you Takes his own supper aforehand.
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Sum others say, the prieste maye communicate for the people, and that is as meritorious vnto them,
Sum Others say, the priest may communicate for the people, and that is as meritorious unto them,
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as if they had communicate them selfe.
as if they had communicate them self.
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But what commission hath the prieste so to do? or from whō? or what certeyne knowledg hath he, that his receyuinge of the communion shalbe auailable for the people,
But what commission hath the priest so to do? or from whom? or what certain knowledge hath he, that his receiving of the communion shall available for the people,
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for if it be so what neded it then Christ to say:
for if it be so what needed it then christ to say:
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Accipite, bibite, ex hoc omnes ▪ Or if we may receyue the sacrament of Christes body one for an other,Accipite, Bibite, ex hoc omnes ▪ Or if we may receive the sacrament of Christ's body one for an other,
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why maye not we aswell be baptised one for an other? Why may we not aswel, confesse our faultes before the cōgregation and receyue absolucion on for an other? Whi may we not, heare the Gospell,
why may not we aswell be baptised one for an other? Why may we not aswell, confess our Faults before the congregation and receive absolution on for an other? Whi may we not, hear the Gospel,
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and beleue one for an other.
and believe one for an other.
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O that these folies so weake and so vain, without shew, or shadowe of any truth, shoulde euer synke into a Christian heart,
O that these follies so weak and so vain, without show, or shadow of any truth, should ever sink into a Christian heart,
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or take place in Goddes religion. S. Paule saith: Qui manducat, & bibit indignè, iudicium sibi māducat, & bibit.
or take place in Goddess Religion. S. Paul Says: Qui manducat, & bibit indignè, iudicium sibi manducat, & bibit.
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Who so eateth or drinketh vnworthely, eateth & drīketh iudgement, not vnto others (sayth S. Paul) but to him selfe.
Who so Eateth or Drinketh unworthily, Eateth & Drinketh judgement, not unto Others (say S. Paul) but to him self.
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Againe S. Paul saith, who so beleueth in him y• iustifieth the wicked, not the faith of any other man,
Again S. Paul Says, who so Believeth in him y• Justifieth the wicked, not the faith of any other man,
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but hys own faith is rekened to him vnto iustice. S. Chrisostom saith:
but his own faith is reckoned to him unto Justice. S. Chrysostom Says:
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It is the heresie of the Martionites, to thinke that any one man maye receyue the sacrament for an other,
It is the heresy of the Marcionites, to think that any one man may receive the sacrament for an other,
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& therfore he maketh light of such disorder of the sacramentes & calleth them Sacramenta vicaria. Origene saith.
& Therefore he makes Light of such disorder of the Sacraments & calls them Sacraments Vicarious. Origen Says.
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Ille est sacerdos & propitiatio, & hostia. Isle est sacerdos & Propitiation, & Hostia.
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Est enim Agnus Dei qui tollit peccata mundi ▪ Quae propitiatio ad vnumquem { que } venit, per viā fidei: Est enim Agnus Dei qui Tollit Peccata mundi ▪ Quae Propitiation ad vnumquem { que } venit, per viā fidei:
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He is our priest saith Origene, he is our attonement, he is our sacrifice. For he is y• lamb of God that taketh away the sins of the world.
He is our priest Says Origen, he is our atonement, he is our sacrifice. For he is y• lamb of God that Takes away the Sins of the world.
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Whiche attonement, (saith he) cōmeth vnto vs, (• … ot by the application of the masse,) but by the way of faith, S. Augustin like wise saith.
Which atonement, (Says he) comes unto us, (• … It by the application of the mass,) but by the Way of faith, S. Augustin like wise Says.
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Si non obliuiscimur mundi saluatoris, quotidi• … nobis Christus immolatur. Ex ipsis reliquis cogitationis, id est ex memoria, Christ { us } nobis quotidiè immolatur. Si non obliuiscimur mundi Savior, quotidi• … nobis Christus immolatur. Ex Ipse reliquis cogitationis, id est ex memoria, christ { us } nobis quotidiè immolatur.
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If we forget not the sauioure of the worlde.
If we forget not the Saviour of the world.
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Christ is euery day sacrificed vnto vs. Euen by the remeinentes of oure cogita• … ions:
christ is every day sacrificed unto us Even by the remeinentes of our cogita• … ions:
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that is, by our remēbraunce of his death. Christe is made a sacrifice vnto vs euerye daye.
that is, by our remembrance of his death. Christ is made a sacrifice unto us every day.
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It is not therefore neyther the faith, neither the doinge of the priest, but our owne doing,
It is not Therefore neither the faith, neither the doing of the priest, but our own doing,
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& our own faith, that applieth, vnto vs, the vertue and merites of Christs death, Sum other say, that s.
& our own faith, that Applieth, unto us, the virtue and merits of Christ death, Sum other say, that s.
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Peter said masse at Rome, & Saint Iames at Hierusalem.
Peter said mass At Room, & Saint James At Jerusalem.
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And why say they not rather, that Christe himselfe said masse? for that were the nere way to brynge the masse into credite.
And why say they not rather, that Christ himself said mass? for that were the never Way to bring the mass into credit.
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Or why, say they not soner, that Aaron & his ch• … pleins said masse ▪ For in dede ▪ as it hath ben vsed, y• church hath had much more of the robes, of the ceremonies,
Or why, say they not sooner, that Aaron & his ch• … plains said mass ▪ For in deed ▪ as it hath been used, y• Church hath had much more of the robes, of the ceremonies,
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and of the sacrifices of Aarō, then of the institucion or or• … inaunce of Christ:
and of the Sacrifices of Aarō, then of the Institution or or• … inaunce of christ:
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But this haue mē tolde you, and with such thinges, as they haue found out them selfe, they haue 〈 ◊ 〉,
But this have men told you, and with such things, as they have found out them self, they have 〈 ◊ 〉,
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and fathered the Aposties of Christ.
and fathered the Apostles of christ.
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So commenly, 〈 ◊ 〉 and sorcerers make theyr vaūtes that they haue al theyr bokes and theyr cunnyng from Athanasius, from Moyses, from Abel, from Adam, from Raphel the Archangell.
So commonly, 〈 ◊ 〉 and sorcerers make their vaunts that they have all their books and their cunning from Athanasius, from Moses, from Abel, from Adam, from Raphael the Archangel.
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Thus the people of God is deceiued and mocked, and in steade of precious stones, dryuen to take counterfeites.
Thus the people of God is deceived and mocked, and in stead of precious stones, driven to take counterfeits.
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For I assure you brethern, in the tyme of Peter & Iames, nether was there any mā that euer heard the name of masse, (for Missa was neuer named,
For I assure you brother, in the time of Peter & James, neither was there any man that ever herd the name of mass, (for Missa was never nam,
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vntill iiii. hūdred yeres after Christ ▪ And yet then was it no Priuate masse nether,
until iiii. hūdred Years After christ ▪ And yet then was it not Private mass neither,
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but a Communion) nor yet were the peces and partes of y• masse, as we in our tyme haue sene them, set together.
but a Communion) nor yet were the Pieces and parts of y• mass, as we in our time have seen them, Set together.
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And what masse could that be, yt as yet, had neyther her owne name, nor her partes.
And what mass could that be, that as yet, had neither her own name, nor her parts.
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But, for as muche as they affirme so constantly, that Saint Iames said masse at Hierusalem:
But, for as much as they affirm so constantly, that Saint James said mass At Jerusalem:
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and what soeuer it were that he sayd, will nedes haue it called, by the name of a masse:
and what soever it were that he said, will needs have it called, by the name of a mass:
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let vs cōpare theyr masse, and S. Iames masse, both together. S. Iames said his masse in the commen tounge, as y• people myght vnderstande hym:
let us compare their mass, and S. James mass, both together. S. James said his mass in the come tongue, as y• people might understand him:
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They, say, their masse in a straūge latin toung, that the people should not knowe what they meane.
They, say, their mass in a strange latin tongue, that the people should not know what they mean.
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S. Iames spake out the words of cōsecration distinctly and plainlye: They in theyr masse, suppresse the same wordes and kepe them close.
S. James spoke out the words of consecration distinctly and plainly: They in their mass, suppress the same words and keep them close.
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Saint Iames in his masse ministred the communion vnto y• people: They, in theyr masse, receyue them selfe al alone.
Saint James in his mass ministered the communion unto y• people: They, in their mass, receive them self all alone.
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S. Iames, in his Masse, ministred the sacrament vnto the people vnder both kyndes: They in theyr masse, minister the sacramēt vnto y• people in one kynd only.
S. James, in his Mass, ministered the sacrament unto the people under both Kinds: They in their mass, minister the sacrament unto y• people in one kind only.
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Saint Iames in his masse, preached and setforth the death of Christ:
Saint James in his mass, preached and setforth the death of christ:
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They, in theyr masse, haue onely a nūber of dum gestures, and ceremonies, whych they themselfe vnderstand not,
They, in their mass, have only a number of dum gestures, and ceremonies, which they themselves understand not,
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& make no maner mētion of Christs death. Saint Iames Masse was full of knowledge: Theyr Masse is full of ignoraunce.
& make no manner mention of Christ death. Saint James Mass was full of knowledge: Their Mass is full of ignorance.
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S. Iames masse was full of consolation. Theyr masse is ful of superstition. When S. Iames said Masse, the people resorted to receyue the sacrament.
S. James mass was full of consolation. Their mass is full of Superstition. When S. James said Mass, the people resorted to receive the sacrament.
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Whē they say Masse, the people resorteth to loke vpon onely, and to beholde the sacramente. And to conclude.
When they say Mass, the people resorteth to look upon only, and to behold the sacrament. And to conclude.
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S. Iames in his masse, had christes institution: They, in theyr masse, haue welnere nothing els but mannes inuention.
S. James in his mass, had Christ's Institution: They, in their mass, have welnere nothing Else but Man's invention.
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Suche difference ye maye see, betwene S. Iames Masse and theyrs, O that Saint Paul were now alyue,
Such difference you may see, between S. James Mass and theirs, Oh that Saint Paul were now alive,
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& saw the behauoure, and order of the prieest, at theyr masse.
& saw the behauoure, and order of the prieest, At their mass.
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Thinke ye, that he woulde take it & accompt it, for the Lords supper? When he had espied,
Think you, that he would take it & account it, for the lords supper? When he had espied,
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but one fault in the holy communion, amongst y• Corinthians, streyght waye he rebuked them, and called them backe to Christes institutiō.
but one fault in the holy communion, among y• Corinthians, straight Way he rebuked them, and called them back to Christ's Institution.
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Thys (sayth he) I receyued of the Lord, and the same, I gaue ouer, vnto you.
This (say he) I received of the Lord, and the same, I gave over, unto you.
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But if he saw the disorder that we haue seene, woulde he not be moued asmuche against vs now,
But if he saw the disorder that we have seen, would he not be moved asmuch against us now,
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as he was sumtyme, against the Corinthians? wold he not pull vs backe to the institution of Chryst,
as he was sometime, against the Corinthians? would he not pull us back to the Institution of Christ,
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as he did them? Would he not say vnto vs, did I euer teache you, to minister the holy Communion, in a straunge laugage? did I euer teache you, to receyue the Communion, priuately to your selfe alone,
as he did them? Would he not say unto us, did I ever teach you, to minister the holy Communion, in a strange laugage? did I ever teach you, to receive the Communion, privately to your self alone,
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and so to disdayn, and to despise your bretherne? Did I euer teache you, to minister the Com munion to the people in one kind?
and so to disdain, and to despise your brethren? Did I ever teach you, to minister the Come munion to the people in one kind?
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Did I euer teache you, to say Masse, or to receyue the Sacrament for the people? Did I euer teache you, the idle folyes of your cannon? Did I euer teache you, to offer vp the son of God vnto hys Father? Did I euer teach you, an• … other propitiatorie sacrifice for sin,
Did I ever teach you, to say Mass, or to receive the Sacrament for the people? Did I ever teach you, the idle folly's of your cannon? Did I ever teach you, to offer up the son of God unto his Father? Did I ever teach you, an• … other propitiatory sacrifice for since,
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then that Christe once offered vpō the crosse? Did I euer teach you, to minyster the Lordes supper, wherin the people should nothing els but loke vpon,
then that Christ once offered upon the cross? Did I ever teach you, to minister the lords supper, wherein the people should nothing Else but look upon,
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and beholde your doynges, wythout any kynd of knowledge or conforte? Did I euer teache you, to lyfte the sacrament ouer your head? Did I euer teach the people, to fall down thereunto,
and behold your doings, without any kind of knowledge or Comfort? Did I ever teach you, to lift the sacrament over your head? Did I ever teach the people, to fallen down thereunto,
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and to worshyp they knowe not what?
and to worship they know not what?
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Be these the thynges, that I deliuered you? Be these y• thyngs, that I receiued of the Lord? This would Saint Paule say vnto vs, if he were nowe alyue.
Be these the things, that I Delivered you? Be these y• things, that I received of the Lord? This would Saint Paul say unto us, if he were now alive.
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Thus would he reproue vs, and call vs to the standarde, and originall of the fyrste appointynge of the holy Sacrament.
Thus would he reprove us, and call us to the standard, and original of the First appointing of the holy Sacrament.
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Oure owne inuentions, and phantasies, wherewyth we had filled the Masse, were so manye, and so grosse, that they quyte couered,
Oure own Inventions, and fantasies, wherewith we had filled the Mass, were so many, and so gross, that they quite covered,
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and shadowed the death of Christ, and the holye misteryes of our saluation.
and shadowed the death of christ, and the holy Mysteres of our salvation.
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Therefore we coulde not truly say, these thinges Paule deliuered vnto vs, or these things Paule receyued of the Lorde.
Therefore we could not truly say, these things Paul Delivered unto us, or these things Paul received of the Lord.
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Wherefore, good people, and derelye beloued bretherne, for asmuche as we see, there haue 〈 ◊ 〉 great and euident abuses,
Wherefore, good people, and dearly Beloved brethren, for asmuch as we see, there have 〈 ◊ 〉 great and evident Abuses,
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and errours in the Masse, so plaine and so manifest, that no man, that hath reason,
and errors in the Mass, so plain and so manifest, that no man, that hath reason,
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and wyll consyder them, can deny it.
and will Consider them, can deny it.
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Let vs folow the coūsel of S. Paule, let vs returne to the ordinaunce of Christ,
Let us follow the counsel of S. Paul, let us return to the Ordinance of christ,
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vnto the true standard that cannot fail vs. As it is not in the power of mā, to appoint sacraments:
unto the true standard that cannot fail us As it is not in the power of man, to appoint Sacraments:
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so is it not in the power of man, to alter or chaunge sacramentes.
so is it not in the power of man, to altar or change Sacraments.
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God wyll not be worshipped, after our phātasies, and therfore, so oftentimes, he chargeth vs, in the scriptures:
God will not be worshipped, After our fantasies, and Therefore, so oftentimes, he charges us, in the Scriptures:
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Non facietis quod bonum videtur in oculis vestris. Ye shall not do that thynge, that semeth good to you in your owne syght:Non facietis quod bonum videtur in oculis vestris. You shall not do that thing, that Seemeth good to you in your own sight:
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ye shall not tourne, neyther to the left hād, nor to the ryght: But what thing soeuer I bid you do, that only shal ye do.
you shall not turn, neither to the left hand, nor to the right: But what thing soever I bid you do, that only shall you do.
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Your thoughts be not my thoughts, neyther be your wayes my wayes. For as farre as heauen is from the earth, or the east from the west,
Your thoughts be not my thoughts, neither be your ways my ways. For as Far as heaven is from the earth, or the east from the west,
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so farre of, be your thoughtes from my thoughtes, & your wayes, from my waies, saith the Lorde.
so Far of, be your thoughts from my thoughts, & your ways, from my ways, Says the Lord.
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It is a daungerous thyng, for a mortall man, to controlle, or fynd fault, wyth the wisdom of the immortall God.
It is a dangerous thing, for a Mortal man, to control, or find fault, with the Wisdom of the immortal God.
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Tertullian, an olde father of y• church, sheweth vs, the wilfulnes of mās hart, after it hath once enterprysed, to presume a lytle agaynste Gods truth, and ordinaunce.
Tertullian, an old father of y• Church, shows us, the wilfulness of men heart, After it hath once enterprised, to presume a little against God's truth, and Ordinance.
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Prae• … scripturas faciunt, vt post, 〈 ◊ 〉 contra scripturas faciunt ▪ Prae• … scripturas faciunt, vt post, 〈 ◊ 〉 contra scripturas faciunt ▪
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Fyrste saith he, they attempte sumwhat besyde the scriptures, to thentēt, that afterward, they maye gather courage and boldnes to do contrary to the scriptures.
First Says he, they attempt somewhat beside the Scriptures, to thentēt, that afterwards, they may gather courage and boldness to do contrary to the Scriptures.
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At the end they procead as far, as the Scribes and Pharisies, that for maintenaunce of theyr owne tradicions, despised and brake the commaundementes of God.
At the end they proceed as Far, as the Scribes and Pharisees, that for maintenance of their own traditions, despised and brake the Commandments of God.
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For redresse therem, there is no better waye, then to folowe S. Paules councel here, and to haue recourse to Goddes holy worde. Saint Ambrose saith.
For redress therem, there is no better Way, then to follow S. Paul's council Here, and to have recourse to Goddess holy word. Saint Ambrose Says.
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Interrogemus Petrum: Interrogemus Paulum, si verum volumus inuenire. Interrogate Peter: Interrogate Paulum, si verum volumus invenire.
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If we will fynd out the truth, and be put out of doubt, saith Saint Ambrose, let vs harken what Peter & Paule will say vnto vs. Saint Cyprian sayth.
If we will find out the truth, and be put out of doubt, Says Saint Ambrose, let us harken what Peter & Paul will say unto us Saint Cyprian say.
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Hinc schismata oriuntut, quia caput non quae• …, & ad fontem non reditur, & caelestis magistri praecepta, non seruātur. Hinc schismata oriuntut, quia caput non quae• …, & ad fontem non reditur, & caelestis magistri praecepta, non seruātur.
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Hereof saith Saint Cyprian, aryse schismes, & diuisions, for that we seke not to the heade,
Hereof Says Saint Cyprian, arise schisms, & divisions, for that we seek not to the head,
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nor haue recourse to the spryng, nor kepe the commaundementes of the heauenly master. Tertulli• … saith, Haec ratio contra omnen haeresim valet, hoc verū est, quod primum fuit.
nor have recourse to the spring, nor keep the Commandments of the heavenly master. Tertulli• … Says, Haec ratio contra omnen haeresim valet, hoc verū est, quod primum fuit.
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This reason saith he, is able, to confound al maner he ▪ resies. That thing is true, yr was first appointed.
This reason Says he, is able, to confound all manner he ▪ resies. That thing is true, yr was First appointed.
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O that our aduersaries, and all they that stand, in the defence of the Masse this day, woulde cōtente them selfe, to be tudged by thys rule.
Oh that our Adversaries, and all they that stand, in the defence of the Mass this day, would content them self, to be tudged by this Rule.
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O that in all the controuersies, that lye betwen vs and thē, they woulde remyt the iudgemente, vnto Godes worde.
Oh that in all the controversies, that lie between us and them, they would remit the judgement, unto God's word.
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So shoulde we sone agree, & ioyne together:
So should we soon agree, & join together:
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So shoulde we delyuer nothynge vnto the people, but that we haue receyued at Godes hand.
So should we deliver nothing unto the people, but that we have received At God's hand.
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And if there be any here, that haue had, or y• … t hath, any good opiniō of the Masse, I beseche you for Godes sake.
And if there be any Here, that have had, or y• … tO hath, any good opinion of the Mass, I beseech you for God's sake.
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euen as ye tender youre owne saluation, suffer not your self, wilfully to be led away:
even as you tender your own salvation, suffer not your self, wilfully to be led away:
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tunne not blyndlye to y• … ur owne confusion.
tun not blindly to y• … ur own confusion.
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Thinke with your self, it was not for nought, that so many of your bretherne, rather suffered them selues to dye,
Think with your self, it was not for nought, that so many of your brethren, rather suffered them selves to die,
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& to abyde all maner extremitie, and cruelty, then they woulde be partakers of that thinge that you reken to be so holy.
& to abide all manner extremity, and cruelty, then they would be partakers of that thing that you reckon to be so holy.
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Let their death, let their asshes, let theyr bloud, that was so aboundantlye shed before youre • … ies, sumwhat preuaile with you, and mout you.
Let their death, let their Ashes, let their blood, that was so abundantly shed before your • … ies, somewhat prevail with you, and mout you.
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Be not ruled by your wilfull affections. Ye haue a good zeale, and mynde towardes God.
Be not ruled by your wilful affections. You have a good zeal, and mind towards God.
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Haue it, according vnto the knowledge of God. The Iues had a zeale of God, and yet they crucifyed the sonne of God.
Have it, according unto the knowledge of God. The Iues had a zeal of God, and yet they Crucified the son of God.
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Searche the scriptures, there shall ye fynde euerlastyng lyfe.
Search the Scriptures, there shall you find everlasting life.
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There shall ye learn to iudge your selfe, and your owne doinges, that ye be not iudged, of the Lorde.
There shall you Learn to judge your self, and your own doings, that you be not judged, of the Lord.
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If euer it happen you, to be present againe, at the masse, thinke but thus with your selfe:
If ever it happen you, to be present again, At the mass, think but thus with your self:
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what make I here? What profyte haue I of my doinges? I heare nothyng: I vnderstand nothyng: I am taught nothing: I receyue nothynge: Christe bad me, take: I take nothynge.
what make I Here? What profit have I of my doings? I hear nothing: I understand nothing: I am taught nothing: I receive nothing: Christ bade me, take: I take nothing.
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Chryste bad me, • … ate: I eate nothing. Christ • … ad me, drink: I drink nothing.
Christ bade me, • … ate: I eat nothing. christ • … ad me, drink: I drink nothing.
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Is this, the institucion of Christ? Is this, the Lordes supper? Is this, the right vse, of y• holy misteryes? Is this it, that Paule deliuered vnto me? Is this it, that Paule receiued of the Lorde? Let vs say but thus,
Is this, the Institution of christ? Is this, the lords supper? Is this, the right use, of y• holy Mysteres? Is this it, that Paul Delivered unto me? Is this it, that Paul received of the Lord? Let us say but thus,
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vnto our selfe, and no doubt God of his mercy wil open our heartes, we shall see our errours:
unto our self, and no doubt God of his mercy will open our hearts, we shall see our errors:
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and content our selfe, to be ord• … ed by the wisdome of God: to do that God will haue vs doo:
and content our self, to be ord• … ed by the Wisdom of God: to do that God will have us do:
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to beleue that God will haue vs beleue, to worship that God wyll haue vs worship.
to believe that God will have us believe, to worship that God will have us worship.
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So shall we haue comforte, of the ho• … y mysteries: So shall we receyue the fruytes of Chrystes death:
So shall we have Comfort, of the ho• … y Mysteres: So shall we receive the fruits of Christ's death:
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So shall we be 〈 ◊ 〉 of Christes bodye and bloud: S• … shall Christ truly dwell in vs: and we in him:
So shall we be 〈 ◊ 〉 of Christ's body and blood: S• … shall christ truly dwell in us: and we in him:
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so shall all errour, be taken from vs: So shall we ioyne al together, in gods truth:
so shall all error, be taken from us: So shall we join all together, in God's truth:
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So shal we all be able, with one hart, & one spirite to know, and to glorifie the only, y• true,
So shall we all be able, with one heart, & one Spirit to know, and to Glorify the only, y• true,
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and the liuing God ▪ and hys only begotten sunne Iesus Christ to whom both with the holy ghost be all honour and glory for euer, and euer. Amen.
and the living God ▪ and his only begotten sun Iesus christ to whom both with the holy ghost be all honour and glory for ever, and ever. Amen.
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