A CONFVTATION of the Popish Transub­stantiation.

Together with a narration, how that the Masse was at sundrie times patched and peeced by sundrie Popes.

Wherein is contained a briefe summe of the reasons and Arguments which those render, that will not receiue the Masse.

Translated out of French into English by PETER ALLIBOND Mini­ster of the word of God.

Read, and then iudge with discretion.

2 Thess. 2.11.

And therfore God shal send them strong delusion, that they should beleeue lies.

Printed at London by Thomas Scarlet for Thomas Man. 1592.

THE TRANS­LATOR TO THE CHRISTIAN AND IN­different reader, Grace, mer­cie and peace.

THou hast in this little Treatise (gentle Reader) these two things deliue­red vnto thee.

1 First, here is shewed that howsoeuer our aduersaries, the Pa­pistes, doo for the maintenance and vp­holding of their abhominable Masse, pretend antiquitie, & long continuance of time: that yet the Masse was at sundry times collected, and patched vp by diuers Popes: some adding one thing, some ad­ding another, as they thought good in their foolish imaginations. Wherein [Page]they deale with vs as the Gibeonites did with Ioshua, who for to saue their liues, sayned themselues to be ambassadors, Ios. 9.4.6. & that they came from farre, craftely brin­ging with them old shooes, old sacks, mu­stie bread, &c. desiring Ioshua therfore to make a league with them. Into whose dealings if Ioshua had looked through­ly, he should haue found them to haue bin but counterfets, and dissemblers. So not­withstanding that the Papists vaunt & fay, that their doctrine, and their positi­ons come from far, and are (as they say) of great standing and antiquitie: yet if we looke throughly into the matter, and examine all things by the touchstone of the word of God, which is the tryall of all trueth, we shall finde their Popish Asser­tions to be vntrueths, new vpstarts, and counterfets.

They further obiect vnto vs, that we depart from the Church, and haue (as they say) a new innouated doctrine. True [Page]it is that wee are departed from them, as Moses departed from Egypt, because they are departed from God & his truth. And for the newnesse of our doctrine (as it pleaseth them to terme it) it is euident that our doctrine and religion, both in the whole, and in the particulars therof, hath the warrant, and antiquitie of the holy Scriptures. Abrahams seruantes digged welles for their masters cattel: as­ter the death of Abraham the Philisti­ans stopped them: Ge. 26.16.16 the seruants of Isaac did afterwards dig them anewe, so that the welles might in some sort be sayde to be new, because they were newly digged: So our religion, with some may be thoght to be new, not that it is so, but because that it was of long time stopped and coue­red by the Popish Phylistians, and is now (the Lorde bee praysed for it) discouered and found out, by the holy and faithfull seruants of the Lord. For it is one thing to say that a thing is new, because it was [Page]neuer in Esse before, and it is another thing to terme a thing new, because it is newly repaired. And thus (good Reader) thou seest how our aduersarie may be an­swered in his obiection.

2 Nowe for the other parte of this Treatise, there is conteined in it a strong confutation of Transubstantiatiō: wher­in the Author (who both for his name & person is vnknowen vnto me) vseth ve­ry sufficient and forcible arguments, to confute their opinion, so that I need not to speake much of that, and yet somwhat I will be bold to ad: namely, that if their assertion for the reall presence bee true, then there will this absurditie ensue, to witte, that Christ at his laste supper had two bodies. For if (as our aduersaries say) that the bread was his body, it is eui­dent and playne, that he sitting with his Disciples, and performing the parts of a naturall man, by his speech, gesture, and eating, had a humane body: so that if [Page]they affirme the former (which they can neuer proue) we dare auer & iustifie the latter. This is one of our aduersaries shifts, that if any obiect vnto them, that it standes not with a humane body to be in diuers places at one and the selfsame time, they answere it and say; that this is done myraculously, by meanes of Christs glorification: but then what will they say vnto this obiection; for the bread in his last supper: for eyther they must confesse that the bread was not his body, or els that a body not glorified may bee in dy­uers places, at one and the selfsame time, for this was done before his glorification, resurrection, or death. There was euer betwixt Christ and vs this difference, Heb. 4.15. to wit, that he euer was without sin. There is now further since his ascention, this dissimilitude, namely, hys glorification: and yet it is neither that that hee hath not, which we haue, namely sin: nor that that he hath, which we haue not (though [Page]by fayth we be fully assured of it) namely, glorification, that doo take from him the true parts of a naturall body, and of hys humane nature. The women, namely, Marie Magdalen, Ioanna, Mary the mother of Iames, and others, comming vnto the sepulchre of our Sauiour, and to bestow their odors vpon him, & to em­balme him, it was sayd vnto them by the two men standing by thē in shining ve­stures, Why seek yee him that liueth among the dead? he is not here, but is risen. And so much more may it bee sayd to our aduersaryes, why seeke ye him really in the bread? Luk. 24.5, 6. he is ascended, he is not there. S. Iames saith, Ye aske and receiue not, Iam. 4.3. because ye aske amisse: And so the poore papists seek & find not, because they seek amisse: For it is plainly sayd that the heauens must conteyn hym vntil the time that al things be restored which is to be vnderstoode, 1. Kin. 8.27. Act. 3.21. not of hys di­uine nature (which the heauen of heauēs [Page]cannot conteyn) but of his humane na­ture. And to conteyn in one place, name­ly in heauen, and to be in many places in earth, are contraries: therfore that place in the 3. of the Acts, being vnderstood of Christs body, as it must needs be, wil not permit any reall presence.

And thus much for the sum of the booke, which is very short and small, and therfore I must frame the boulk of mine Epistle, answerable vnto the quantity of the Treatise, lest the worke should be like vnto an Owle, more head than body: or for feare lest the porch should bee bygger than the Church. I haue bin the more bold and willing at this time, to take frō this Treatise the veyle of an vnknowen tongue, & to publish it, both because at this time the Papists are very rife & re­dy, with their seducing Seminaries and Iesuites, to delude and deceyue the peo­ple with theyr Masses & tromperyes: [Page]and also to manyfeste vnto others the fondnesse of their opinions: that so men may looke vpon them, as vpon rockes, to auoyde them.

And thus (Gentle Reader) I request thee to take in good part this my poor la­bour, hartely wishing that God might be glorified, and that thou mightst receiue instruction and profit by it, which is the thing I aymed at, so I craue it for my labour, and paynes ta­king. Farewell.

Thine in the Lord P. A.

A SHORT SVMME of the Reasons and Arguments that those render, which will not receiue the Masse.

THere is verie good rea­son that we should aun­swer those that demand of vs why wee will not ioyne with them in the Masse. For (as S. Peter saith, in his first Epistle & third chapter) We ought alwaies to be readie with meeknesse and reuerence, 1. Pet. 3.15. to aunswere euerie one that shall demaund of vs a reason of the hope that is in vs.

And howsoeuer wee may easilie alledge & propound manie things, both out of the holie Scripture, and also out of Councells, to prooue that the Masse (which is now sung & vsed) was not ordained of God, [Page]nor of the holie Apostles: yet for the auoyding of prolixitie & tedius­nes, we wil for this time produce & cyte some such easie and plain argu­ments, as we shall be able; trusting in God, that men of vpright & in­different iudgement wil neither de­spise nor condemne them, before that they haue diligently weighed and considered them. Wee in the meane space offering to aunswere more largely, if in case anie bee not content with this our answere.

First, there is not anie man that feareth God, but will heerein wil­lingly accorde and agree with vs: namely, that it appertaineth vnto God onely, to establish lawes & or­dinances for to gouern his Church by, It belongeth vnto GOD only to esta­blish laws in his Church. and that neither angels nor men ought to intrude or thrust in them­selues, to deuise or prescribe in the Church anie seruice for Religion, [Page 2]but that that GOD himselfe hath cōmanded. And that he in Deute­ronomie straightly forbiddeth vs, that we shall not anie of vs doo that that seemeth good in our eyes: Chap. 12.8. but to take heede to his Commaunde­ments, to doo them; & wherevnto we are not in anie sort either to add or to diminish. Deut. 4.4. Prou. 30.6.

God hath sent his sonne into the world, and hath said of him; This is my welbeloued Sonne, in whō I am well pleased, heare him. Mat. 17.9. Hee hath in his Church fully taught thee the wil of God his Father, concerning things necessarie vnto saluation, as he him­self testifieth in S. Iohn saying; Here­after call I not you my seruants, Iohn 15.15. for the seruaunt knoweth not what his master dooth: but I call you my frends, because that I haue made you know all that, that I haue heard of my father.

He himselfe hath preached the [Page]gospel: afterward he gaue commā ­dement to his apostles to preach the gospel throghout the whole world; Mar. 16.15. he commanded not any thing con­cerning the Masse: the Apostles haue not spoken one word thereof. Nay further, a man shall not finde this word Masse thoroughout the whole new or old Testament.

Now then, if the Masse were of such great waight and importance, as some account it to bee: saying, that without it we cannot be saued, & that he is condemned which be­leeueth not in the Masse, and that all they must needs die which will not goe vnto it: the Apostles shoulde greatly haue failed in forgetting & omitting such a poynt; forasmuch as they haue spoken of many things which seeme not to bee of so great importance, 2. Cor. 11.5. 1. Tim. 2.9. 2. Pet. 3.3. as of the couering of women, of their haire, of the trim­ming [Page 3]of their heads, & other attires.

To alleadge that, that some doe, to proue the Masse: namely, that our Lorde Iesus, in going about to celebrate his last supper, said, Hoc est corpus meum, it is not sufficient. The diffe­rēce betwixt these words Hoc est cor­pus meū, and the Masse. For there is a great difference betweene these words Hoc est corpus meum, and the masse: yea though they speake of their masse when it is at the best, as they vse to sing it at this day.

Neither is it requisite that the poore force that is in these foure words, Hoc est corpus meum, beeing shuffeld and thrust into the midst of their masse, which is nothing els but a massie or confused heape of pat­ches and peeces, brought, and ga­thered together by diuers men, and that at sundrie times: should make vs beleeue that the Masse is there­fore good, and that it was ordeyned of God, because it hath these foure [Page]words in it. For if one should so ar­gue, he might easilie so sette open a dore vnto all heretikes and decei­uers, who at all times haue wel kno­wen in such sort to take some sen­tence out of the holy Scripture, to iumble, and to mingle it amongest their false doctrine, that so they may thereby seem to giue it some colour of trueth.

We will not deny, but that our Lord said these words, Hoc est corpus meum, but we deny that euer he said Masse, nor S. Peter, neither yet the Apostles, as it is easie to be proued.

First, the Priestes, I meane those which are in some sort learned, can­not denie, but that the Masse, euen from the beginning to the end of it, The Masse was groun­ded by di­uers Popes, and that at diuers times. hath been made by sundry Popes; and that at sundrie times. They wel know that Damascen the fift, which was made Bishop in the yere of our [Page 4]Lord Iesus Christ, 368. did put into the Masse the Confiteor, &c.

Gelasius of Affrick, who (as Nau­clerus saith) was made Bishoppe of Rome in the yere 415. made the hymnes, collects, responses, the gra­duals, and prefaces of the masse, and set all in order, and added vnto the Masse, Verèdignum, & iustumest. &c.

Symachus also, who was bishop of Rome in the yere of our Lord, 502. was loth to forget, but likewise ad­ded his patch: for he ordeyned that euerie sunday, and solemn feast day of the Martyres, they shoulde sing Gloria in excelsis deo, &c.

Pelagius also, being Bishoppe of Rome in the yeare 158. hee added thereunto his peece: for hee added the commemoration, or remem­brance for the dead.

This Pope added many peeces to the Masse: & in his time it tooke the name of the Masse. Gregorie the first made the singing in the quire, and the tuning or set­ting [Page]of the Masse. Also he ordeined that the Kyrielieson, and the Alleluia should be song nine times, and that the Pater noster should be song with alowd voyce, ouer the consecrated Host, and he added vnto the canon of the masse, Dies nostros in tua pace disponas.

Sergius, who was in theyere 588. he ordeyned that these words, Ag­nus Dei should be song three times in the Masse, before the breaking of the bread.

Gregorie the third, he secretly ad­ded vnto the masse, Quorum solenni­tas hodié in conspectu tuae maiestatis ce­lebratur, Domine Deus noster, in toto orbe terrarum.

Nicholas the first of that name, caused the sequences to bee added to the masse.

It cannot be denied, but that Six­tus, the first of that name, added vn­to [Page 5]the Masse these wordes, Sanctus, sanctus, sanctus, Dominus Deus Saba­oth.

Innocent, which was in the yere 405. added the kissing of the paxe.

Leo, the first of that name added, Orate pro me fratres. And hee added also, Deo gratias. And further, by prescript headded this, Sanctum sa­crificium immaculatam hostiam: and this moreouer, Hancigitur oblationē.

Celestine the first, he made and or­deyned the Offertorie.

Alexander the seuenth Bishop of Rome, The begin­ning of vn­leauened bread. in the time of Adrian the Emperor, in the yere 120. did now begin to violate and breake the or­dinance of Iesus, and ordeyned that the bread should be without leuen, and not common as it was before. Distinct. 93. chap. Si quis. And also he commaunded to mingle water with the wine in the holy supper. De con­secratione. [Page]distinct. 2. in capit. de Sacra­mento. And he first added vnto the Supper, Qui pridie quam pateretur. This doth verie euidently & plain­ly prooue, that Iesus Christ made not the Masse, seeing that so manie men haue intermedled in the ma­king thereof.

Furthermore, this great addition or peece, Teigitur clementissime pater, which is one of the principall pee­ces of the Masse; in which portion is mention made of the Pope, of the Bishop and of the King, dooth eui­dently prooue, that Iesus Christ made not the Masse: for in his time there was neither Pope nor Bishop.

The communicants also, where­in is mention made of the holy vir­gine, of the apostles, and of manie saints, which were long since the a­postles time, as Saint Cyprian, Lau­rence, Grisogon, Cosme, Damian, and [Page 6]others, doo plainly shewe that Iesus made not the Masse. S. Peter put not himselfe in this number: for then they would haue said, that hee had sought his owne glorie.

There is yet one special peece of the Masse, which beginneth thus, Nobis quoque peccatoribus; wherein is mention made of certaine apostles and saints, both men and women mingled one amongst another, as of S. Barbara, Perpetue; Agathe, Lucie, Agnes, Cecilie, &c. who came, and were in the world, a long time since the death & suffering of our Lord. So farre of was he from making the Masse, which some affirme: that we may easilie see the contrarie, as ap­peareth by that which hath bin al­readie said.

As for those wordes which they call Sacramentall wordes; to wit, Hoc est corpus meum: they doo in no [Page]sort make for the Masse. For when Iesus Christ said, This is my bodie, this is my blood: his purpose was not to say, as doo the Priestes, which giue men to vnderstand thus, to wit; that the bread is not anie longer bread, and that the wine is not anie longer wine, but are changed into the true substance of the flesh and bloud of Iesus: but saith simply and plainly This is my body, and calleth the bread & wine, in the holie Supper, his bo­dy & bloud, in the same sence that before he called the Paschall Lamb by the name of the Passouer, saying in S. Luke, I haue earnestly desired to eat this Passouer with you. Luke. 22.15. Nowe wee know well enough that the Lambe was not the Passouer, but it was a true Sacrament of it, that is to say, the true visible signe of that deliue­rance which God wrought for his [Page 7]people Israel in Egype. Exod. 12.13.26.27.

So, after that Iesus Christ had ea­ten the Lambe with his Apostles, which Lamb he called the Passeouer, for the reason and cause aforesayd: now at that verie same time, hee or­dained the holy Supper to succeed the Lambe being the Sacrament of the olde Testament, which was to haue an ende at his death and passi­on: and called the bread his bodie, & the wine his bloud; as if he should haue said, I haue at this Feast eaten with you the Paschall Lamb, which Lambe was appointed of my Fa­ther in remembrance of that deliue­rance that he already made for your fathers in Egypt: but this newe Sa­crament which I appoint vnto you, is the Sacrament of my bodie & of my blood, which is giuen for you on the Crosse, to deliuer you from euerlasting death: and as the Lamb [Page]in the Passeouer was a signe of their deliuerance in Egypt; so heereafter this Sacrament shall bee vnto you a perpetuall remembrance of my bo­die & of my blood giuen vpon the crosse for you, as appeareth by the verie words of Iesus, saying; Do this in remembrance of me. Luke 22.9. As oft as yee shall eate this bread, 1. Cor. 11.26 and drink this cup, you shall shew the Lords death vntill his comming. In which phrase or man­ner of speach we are to take heede: for the apostle saith not, When you shal eate of this bodie, & when you shal drink of this blood: but he saith When you shal eate of this bread, &c. So when our Sauiour Christ gaue the cup, he did not say, I will not drink hereafter of this blood: but he said, I will not drink of the fruite of the vine, Mat. 26.27. vntill I drinke it new with you in the kingdome of my Father. Moreouer, wee may easily see by the words of [Page 8]Iesus Christ, to wit, I will not drinke hencefoorth of the fruite of the Vine; that hee himselfe eate the Supper with his Apostles: if then the bread were chaunged into his bodie, and the wine into his blood (as many af­firme) then shoulde Iesus Christ haue eaten himself, which is a mon­strous absurditie to say.

Furthermore, in saying, This is my bodie, we are to take heede how we vnderstand these words, not ac­cording to the letter or carnally; for hee that will take them so (as some would) should make Iesus Christ a lyar, and which should haue said a thing which could not bee accom­plished: for, giuing the bread, hee said, This is my bodie which is giuen for you, &c. and yet the bread was not hanged on the crosse for vs.

Therefore, to the ende that wee bee not deceiued, wee are to take [Page]good heede to the interpreting of the words of the holy Supper, & not euerie one of vs to expound them according to our owne fanta­sie: but to haue recourse vnto the words of Iesus Christ, who saieth, The flesh profiteth nothing, but the spi­rite quickeneth; Iohn 6.63. the words which I say vnto you, are spirite and life.

So also, Iesus Christ is not a kind of fleshly meate to nourish our bo­dies; but is a kind of spiritual meate for to giue life vnto our Soules, which are nourished euen by the verie substaunce of Iesus Christ in the holy supper: although in respect of his bodie hee bee on high in the heauens, as the article of our Chri­stian faith teacheth vs: which is done by the meanes of faith, which is, as it were the mouth of the soule. Neither is it needful, that he should bodely descend vnto vs here below [Page 9]on the earth, for to giue nourish­ment vnto our soules, no more than it is needfull that the Sunne should come downe, which without anie passing out of his set place, ceaseth not therefore to make vs partakers of his heate & light: so is it with Christ; otherwise, it would bee to small purpose to lay hold on the in­comprehensible vertue and power of Iesus Christ. Of which power our aduersaries falsly speak so much against vs, as if that we shuld go a­bout to denie it: although it ap­peare euidently, that we think and iudge better and more reuerentlie of it, than they doo For they can­not beleeue that we may be nouri­shed with the bodie and blood of Iesus, vnlesse that he bodily come downe from heauen, in, and vnder a morfell of bread, & to be subiect vnto mustines, and to bee eaten of [Page]beasts and vermine, as oftentimes it commeth to passe: a thing which they cannot denie, that such conse­crated bread, which they call Cor­pus Domini: that is, the bodie of the Lord, hath been found rotten and mustie in a cubbard, and part of it hath been eaten of rats and mice.

Moreouer, if the bread and wine in the holy Supper should be real­ly changed into the flesh and blood (as some say) then would it follow that Iesus Christ, should bee meate for the infidels and vnbeleeuers, as­well as he is for the faithfull, which would be another great absurditie, contrarie vnto the thinges that are taught by Iesus Christ in S. Iohn, Ioh. 6.51.53.54.55.56. Iohn. 6.

To this may bee added that that Saint Paule saith, to wit, that he cal­leth it not flesh & blood, 1. Cor. 11.27. but bread and wine, saying, Whosoeuer shall eate [Page 10]of this bread, and drinke of this cuppe vnworthely, eateth and drinketh his owne damnation. Also, the holy scrip­ture saieth not, that Christ ought to come to put himself into the bread and wine vsed in the Supper, after that the wordes are spoken: but it saith, When you shall eate this bread, 1. Cor. 11.26. and drinke this cup, you shall shew forth the Lords death till his comming: that is to say, vntill his bodely comming at that his last iudgement.

Nay further, if the bread and wine of the holy Supper should be changed into flesh and blood, then should there be no sacrament in the supper. For, as Sacrament (as they themselues cannot denie) is a signe of a holie thing, so that the signe is not the thing it selfe. There is a very great difference betweene the Truth, and the signe of the same Truth.

The truth of the Sacrament, is this, Iesus Christ crucified for our sinnes; the signe is this, Bread and Wine, which are called the Bodie and blood in the Supper: because they are the true and vndoubted signes of the bodie and bloud of Christ: as it is a phrase verie vsuall, not onely in the holy Scriptures, but also in prophane authors, that the name of a thing is put for the signe, which representeth the thing it self. In like maner, whē the priests say, that the bread and wine in the Supper doo by vertue of the Sacra­mentall wordes (as they call them) loose the true substaunce of Bread and of wine to be changed into the true substaunce of flesh and blood (which thing consisteth onely in o­pinion, and not in experience) here­in wee say that they destroye the Trueth of a Sacrament, and wee [Page 11]may iustly call them Sacramenta­ries, because that by theyr per­uerse and frowarde opinion, they doo ouerthrowe and annihilate the sacrament of the holie Supper, by supposing, & putting in the roome and place thereof, that that they haue deuised in their owne heads.

As indeede they are not able to prooue this word Masse, through­out the whole holy Scripture, ney­ther yet that the holy Prophets and Apostles did at anie time vse it: so shall they neuer bee able to prooue this word Transubstantiation (that is to say, the chaunging of one sub­stance into another) by no author, either Greeke or Latine: but that it is a word that the schoolemen haue forged & coyned in their own fan­tasie. Now, if they hereupō alledge the ancient Doctors, we are notig­norant (God be thanked) how they [Page]haue spoken, and are able for this purpose to alleadge manie senten­ces euen of those auncient Doctors which make for our purpose, but that we purpose and labour to bee briefe.

And if that they obiect and al­leadge vnto vs, that there are many good things in the Masse, as Pater, i. Father, the Gospell, the Epistle, &c. Herein doo they not say any more, than that that other mockers, and deceiuers may say aswell as they. For as wee doo see that good and wholsome meates, are spoyled and spilt, by meanes of a small quantity of poyson beeing mingled among them; and as the golde and siluer beeing mingled with yron, brasse, lead, or other base matter, or met­talls, for to falsifie the coyne there­of, are iustly condemned, and those likewise which make such counter­faits: [Page 12]so, in like manner we say, that those good thinges, whereof wee haue before spoken, beeing put and altered from their true and naturall vse whereunto God hath appoin­ted them, for to bee iumbled and mingled amongst such a huge Cha­os and heape of vnsauerie thinges, cannot bee indeede acknowledged for good, vntill they bee drawen from amongest those vnsauerie things, no more than can a ring or signet of golde in the middest of a dunghill.

And if that God the Father, and his sonne Iesus Christ had knowen that such good thinges should haue beene so applied for the saluation of this poore world, they no doubt had been sufficiently wise to haue giuen notice and commandement of them, and not to haue left them to the discretion of these men, and [Page]manie other things, which we haue omitted for breuities sake: who thinking to doo better than GOD; haue in so dooing (by their owne inuentions) abused this holy myste­rie vnto the great dishonor of God, and also to the pernicious hurte of the bodies, soules, & goods of ma­nie men.

To be briefe, if after the wordes of consecration (as they call them) the bread and the wine in the holie Supper, should be changed into the flesh and bloud of Christ (as many do affirme) this should yet no whit make for their Masse: as wee shall easily knowe by a briefe conferring and comparing of the Supper and the Masse together; which we will heere decypher and descrie, setting the holie Supper by it selfe, and the Masse by it selfe.

THE HOLY SVPPER of Iesus Christ. 1 Iesus Christ, he him­selfe ordained the holie Supper.

THE MASSE. 1 The Masse was com­pyled & made by manie Popes, as we haue before shewed.

THE HOLY SVPPER of Iesus Christ. 2 Christ did not change his habits or garments to celebrate the Supper.

THE MASSE. 2 The Priest disguiseth himselfe he knoweth not how, to sing his Masse.

THE HOLY SVPPER of Iesus Christ. 3 Christ tooke common bread, vsed at the Table at his Supper.

THE MASSE. 3 The Priest must haue a whole cake, baked be­twixt two yrons.

THE HOLY SVPPER of Iesus Christ. 4 Christ made his Sup­per at a common Table.

THE MASSE. 4 The Priest must haue a consecrated Table (as they call it) to wit, an altare; wherein there must bee a certaine quantitie of Relickes enclo­sed in a cupboord, in the middest of the altare, which they call the sepulchre: or at the least, if the altar be not consecrated, then must it be of marble. Furthermore, he must haue napkins as matters of substance, or as it were standerds in their Masse, as Durandus laboreth verie wel to shewe in his booke called Rationale diuinorum.

THE HOLY SVPPER of Iesus Christ. 5 Christ when he made his supper, he preached & taught his Apostles.

THE MASSE. 5 The Priest muttereth out a certaine number of praiers, turneth & trim­meth his altar, turning sometimes his backe, some­times his belly vnto the people, & goeth from one end of the table to another, singing somtimes high sometimes lowe; somtimes hee lifteth vp his hands, and sometimes he kisseth them; one holdeth vp his train, holding in his hand a burning torch or a ta­per; [Page]me thinke that such a sight should make a sad man change his countenance.

THE HOLY SVPPER of Iesus Christ. 6 Christ in administe­ring his last supper, spake in a knowen language, common, and vsed in the countrey.

THE MASSE. 6 In the Masse they speak in a language, that the greatest part of the Priestes themselues doo not vnderstand: which is cleane contrarie vnto that that Saint Paule tea­cheth 1. Corinth. 14 14, 15, 16, 17, 18. where hee sheweth, that in the Church wee are not to speake anie other language, but that that the people can vnderstand.

THE HOLY SVPPER of Iesus Christ. 7 In the Supper, Iesus first brake bread, & then afterward gaue it to his Apostles.

THE MASSE. 7 In the Masse, the Priest turneth this order vpside downe: for first hee saith a few words o­uer the bread, and then breaketh it when it plea­seth him: but Iesus brake the bread, and then spake the words.

THE HOLY SVPPER of Iesus Christ. 8 Christ said, Hoc est corpus meum.

THE MASSE. 8 The Priest hee ad­deth Enim, saying, Hoc est enim corpus meum.

THE HOLY SVPPER of Iesus Christ. 9 Christ said, Take and eate.

THE MASSE. 9 The Priest he shew­eth the bread and wine vnto the people, without giuing it vnto them, but like a greedie glutton keepeth all vnto himselfe. Which is not onely contrarie vnto the ordinaunce of Iesus Christ, but is also against the custome of auncient men and times, as appeareth by Canons set downe (as some suppose) by Anacletus and Ca­lixtus; where it was ordained (vpon paine of ex­communication) that in the Supper all shoulde communicate, after the consecration was perfour­med. [Page 14]So likewise it is set downe in the Canons at­tributed to the Apostles, and likewise in the Coun­cell of Tholose. Whereupon it doth euidently fo­low, that the Masse (such as is now vsed) was not ordained by Iesus Christ, neither yet celebrated by the holie Apostles: and further, that those which see it, & now partake in it, are all excommunicate; because they are not partakers in the Communion, but the Priest onely taketh all to himselfe, contrarie to the ordinance of Christ, and of the auncient Fa­thers.

THE HOLY SVPPER of Iesus Christ. 10 Christ gaue not onely the bread, but also the wine, saying, Drinke ye all of this, as Mathew 26.27.

THE MASSE. 10 The Priest giueth to the common people but the bread onely, and not the wine; which is whol­ly not onely against the institution of Iesus Christ, but also against the cu­stome of the ancient Fathers, which liued after the Apostles, who communicated in both kindes, and condemned all those which communicated but in one, as it appeareth in their consecration dist. 2. cap. Comperimus, where it is said, that all those which receiued not the Sacrament in both kindes, are infi­dels and church-robbers, and those likewise which refuse either the one or the other kinde.

THE HOLY SVPPER of Iesus Christ. 11 As touching the wine in the supper, Christ min­gled nothing with it.

THE MASSE. 11 The Priest mingleth Water with the Wine, which is the ordinaunce of a sinfull man, as wee haue before shewed.

THE HOLY SVPPER of Iesus Christ. 12 Christ gaue the bread by it selfe, and the wine by it selfe.

THE MASSE. 12 The Priest breaketh the bread in three peeces, one peece wherof he lets fal into the wine, & so mingleth thē both together.

THE HOLY SVPPER of Iesus Christ. 13 Christ ordained his holy Supper, in remembe­raunce of his death and passion, and that but once giuing his bodie & blood vpon the Crosse for vs.

THE MASSE. 13 The Priest he saieth Masse in remembraunce of saints both mē & wo­men, and for the recoue­rie of things lost: Also he saieth Masse for beasts, as for oxen, horses, asses, & for other beasts that are sicke, because men giue him money for it. And in so dooing, hee is in stead of a plaister or a drug for euerie disease. He saith further, that he offereth vp Iesus Christ, and presenteth him vnto God the Fa­ther, for the sinnes of the quicke and of the dead.

Wee might alledge many other reasons why we would not ioyne, & consent to the masse, which was neuer ordeined by Iesus Christ, nor song by his Apostles, neither yet by the auncient fathers, which liued in the world a long time after them; & further, that the Masse is a meere disguising of the holy Supper, and a plaine derogation from the death, and suffering of Iesus Christ. Yea and if wee are to beleeue auncient Councels, there shall we finde that those that wil heare the masse (as it [Page 15]is nowe song) are excommuni­cate, as we haue already sufficientlie aboue shewed: yet for breuities sake wee will for this time content our selues with these things that are here mentioned.

And for conclusion, we receiue and imbrace that that S. Iohn saith; Iohn 20.31. to wit, that that which is written in the gospel, is written that we might beleeue that Iesus is that Christ, the sonne of God; and that in beleuing, wee might haue life through his name. The masse is not written in the gospel, whereupon it foloweth, that we are neither to beleeue in it, nor to looke for life by it.

Moreouer, the Apostle saith vn­to the Hebrewes, Heb. 9.2 [...]. that Christ was once offred, to take away the sinnes of many: hee dooth not say that Christ is offered vp many times, for to take away sins, but that he hath [Page]been offred once. By consequence whereof the priest is a lier, because he saith, that hee dayly offereth vp Iesus Christ in the masse, for the quick, and for the dead.

Furthermore, Heb. 10.12. the same Apostle vnto the Hebrewes saith; that wee are sanctified by an offering once made by the body of Iesus Christ, he doth not say, being many times made.

And further, 14. in the same chapter he saith, that with one only offering hath he consecrated for euer them that are sanctified.

To be briefe, S. Paul in the 20. Chapter of the acts of the Apostles, protesteth, that hee kepte nothing back from them that was profitable for their saluation; but hee maketh no mention of the masse, therefore the masse made nothing for their saluation: for if it had, S. Paul would [Page 16]haue spoke of it, and not omitted, or forgotten such a point.

And in the same chapter he saith I haue kept nothing back, [...]. but haue shew­ed you the whole councell of God: there is no mention made of the masse, therefore the masse is not the coun­cell of God, but is a newe inuention of men, which is set instead of the true seruice of God.

Wherefore, we doo iustly, & for good cause, reiect and refuse it, and will in no sort ioyn in it, but by ma­ny degrees rather, loue and desire to cleaue vnto, and firmly to rest vpon the auncient and catholick faith & law, which God from time to time gaue vnto our ancient fathers with­out any cleauing vnto that, which is but an heap of newes, set abroach by themselues: some thinking ther­by to doo well, others being led by ambition, and to shew themselues, [Page]others to continue their memoriall amongst men, and others to get vn­to themselues the goods of men, as daily experience sheweth vs: for as much as they say not masse for the poore, whether they bee quicke or dead, but only for the rich.

And further, admit that the num­ber of Idolaters and deceiuers were greater than it is, yet wee rather de­sire to follow the will of God, with the small number, as did our forefa­thers, Noah and Lot, than to perishe with the multitude: and to walk in the straight and narrow way, which leadeth vnto saluation, than in the wide and broad way, which leadeth men vnto destruction, Mat. 7.13. Now I beseech the God of all mer­cie to haue pitie vpon his pore chil­dren, to enlighten them by his holy spirite, and to make them worthie both to vnderstand, & to follow his heauenly wil.

Certaine Arguments, very strong and true, against the Sacrifice of the Masse.

The first Argument.

EVery diuine seruice, instituted by the authority of man, with out the worde of God, is wic­ked: the sacrifice of the masse hath no commandement from God, for Christ in his supper commaunded none other thing, but the commu­nion and participation of his bodie and blood, as the Euangelistes doo shew, and as S. Paule doth witnes 1. Cor. 11.24, 25. For these words, take, eate, drinke, cannot bee vnderstood of anie other thing, sauing of that whereunto they tend: to wit, of the bodie and blood of Christ, which are offered vnto the faithfull.

An obiection of the Papists.

Christ and his Apostles taught more [Page]things than are writ; so that we are not onely to beleeue that which is in the Bi­ble: but manie moe things are to bee be­leeued which the Church hath receiued and approoued, which yet notwithstan­ding, are not expressed in the scripture.

The Answere.

It is a blasphemous speach, to say that the Scripture is not absolute & perfect. Iohn 20.30. For, as for that that S. Iohn saith, to wit, that Iesus did manie other things, which are not written: he after­wards addeth, that there is nothing omitted that concerneth our salua­tion, saying, 31. These things are written that yee might beleeue, that Iesus is that Christ, that Sonne of God, and that in beleeuing yee might haue life thorough his name. So dooth Cyrill expound this place in his twelfth book chap. 68. saying; All thinges are done by the Lord: but those onely are writ, which suffice both for manners & for doctrine. Chrisostome vpon the first chapter of [Page 18]the Acts of the Apostles, speaking of all the words and acts of Christ, doth not say, I haue writ all: but, I haue writ all that is necessarie vnto sal­uation. So S. Paul in the seconde to Timothie, Chap. 3.15. saith, That the Scripture is able to make a man wise vn­to saluation, through the faith which is in Christ Iesus. As for that that the Apostle saith to the Corinthians, Other thinges will I set in order when I come: 1. Cor. 11.34 and that to the Thessalonians, Brethren stand fast, and keep the instru­ction which you haue been taught, either by word, or by our Epistle, this doth not proue that the Apostles taught any thing which was not written. 2. Thes. 2.15. And Tertullian wisheth that all traditions might bee compassed or measured by the writings of the Apostles, say­ing; Their doctrine conferred with that of the Apostles, shal shew by the diuer­sitie and contrarietie thereof, that it is [Page]neither from the Apostles, nor Apostoli­call. And S. Hierome vpon the 23. of Mathew saith; That which hath not the authoritie of the Scriptures is to bee reiected, because it is not to be approued. For the Church hath not power ei­ther to make newe Articles of the faith, or to chaunge the institutions and doctrine of Christ, or of the A­postles: seeing that the holy Ghost hath not reserued vnto himself this prerogatiue, but saith by S. Paul his chosen vessell, Gal. 1.8. as it were ad­monishing & warning euery man; If an angel frō heauen shal shew you any other thing, than that which wee haue declared vnto you, let him be accursed. If the Masse were a thing so necessarie as our aduersaries would haue it to be, no doubt Iesus Christ and his a­postles would haue said some thing of it, considering that they haue spoken euen how seruants and chil­dren [Page 19]are to liue. Forasmuch there­fore, as Christ & his Apostles haue not taught anie thing concerning the Masse, it is therfore euident, that it was not vsed in the Primitiue Church, as ouraduersaries do falsly alleadge.

Another Argument.

It is of necessitie, that the Priest which purgeth and taketh away sinnes, be holy, harmelesse, vndefi­led, seperate from sinners, and made higher than the heauens, which ne­deth not daylie, as Aarons Priests, Heb. 7.26.27. to offer vpsacrifice, first for his owne sinnes, and than for the sinnes of the people: and further, that he be with­out infirmitie; the Popish priests are farre from beeing such, and Christ only is such a one, therefore Christ onely remayneth the Priest of the Church, who taketh away sinnes, & saueth, and sanctifieth all those that [Page]beleeue, and admitteth not of any vice-gerent, or vicar in his Priest­hood.

Another Argument.

No sacrifice which purgeth or cleanseth, is without blood. Hebr. 9.22. Without shedding of blood there is no remission: the Papists say, that in the Masse sinnes are purged & clen­sed, and that it is a sacrifice that pur­geth; therefore of necessitie it must follow, that the Masse must bee a sa­crifice with blood. Which, if it bee so, then this will follow, that Christ is not entred in once onely into the holy places by his owne blood. And againe on the otherside; If the sacrifice of the Masse bee without blood, then is it not of the same substance as was that of the Crosse; for the substance and the ground of the sacrifice of the Crosse is this, to wit, Christ taking vppon him the [Page 20]wrath of his Father, turning it from vs, giuing vp his bodie vnto death, and shedding his blood for vs.

Another Argument.

Christ offered vp himselfe once, and cannot bee offered any more: for this is the nature and qualitie of his Sacrifice. Other sacrifices are offered by others, but this sacrifice, which is the sonne of God, cannot be offered but by himselfe, and that but once, which, without question, is not againe to be iterated. The ad­uersaries then doo greatly & grosly deceiue themselues, when they say that the sonne of God is offered by their priests.

Another Argument.

The sonne of God, by one only oblation hath for euer made them perfect which are sanctified: & this oblation is applied vnto euerie one [Page]by his owne faith, in laying holde vpon it. Therefore it is not needful that the Priest should applie it, by his oblation or offering. For if ouer and besides this sacrifice of Christ, the sacrifices of the priestes are ne­cessarie; or if the sacrifice of the Crosse be insufficient, and serueth not to anie purpose, vnlesse it be ap­plied by the Priest: then will it fol­lowe, that Christ by his one onely oblation hath not purged and puri­fied all the beleeuers. But it is most certaine, that the oblation of Christ is sufficient vnto saluation for euer, and for all the beleeuers, Heb. 6.26.27. so that it needeth not to bee iterated or per­formed againe: neither is it applied by the Masse, but by Faith and by the Sacraments, being ordained & appointed by Christ vnto that end. Therefore, &c.

Another Argument.

Where there is forgiuenesse of sinnes alreadie, there neede not to bee anie more oblation for them: that is to say, after that sins are par­doned, Sacrifices cease: but in the new Testament there is a ful & per­fect remission and purging from all sinnes by the death of Christ: ther­fore all purging sacrifices cease and haue an end in the newe testament onely there remaineth the sacrifice of praise and giuing of thankes, & a memoriall or remembraunce of that Sacrifice once offered on the Crosse; which remembraunce is perfourmed in the Supper of the Lord.

FINIS.

The true Sacrifices of Christians.

1 I beseech you brethren by the mer­cies of God, that ye geue vp your bodies, a liuing sacrifice, holy & acceptable vnto God, which is your reasonable seruing of God,

Rom. 12.1.

2 Offer vnto God praise, and pay thy vowes vnto the most high.

Psal. 50.14.

3 The sacrifices of God, are a contrite spirite, a broken and a contrite heart ô God, thou wilt not dispise.

Psal. 51.17.

4 To doo good, and to distribute for­get not, for with such sacrifices GOD is pleased,

Heb. 13.16.

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