STand vppon the wayes , and consider , &c. Hee would not haue vs negligent in thinges perteining to our saluation , but vigilant , and painefull to finde out , and to know the truth . He telleth vs where to seke , among the Olde wayes . Loe , Antiquitie is one noate , or marke of Veritie . Vincentius Lirinensis saith : there bee three especiall markes or badges , to know which is true Doctrine in the Church , Antiquitie , Vniuersalitie , Antiquitie , and Consent . And surely where these three concurre in the church , there is no doubt but there is the truth , there is the Good way , wherin we shold walke . But because truth dwelleth as a stranger heere on earth , and hath more enimies then friendes , shee findeth not so much curtesie amongest men , to bee suffered to weare all wayes all these three badges : Therefore the same Vincentius asketh the question , what is to bee doone , if error doe inuade the greater part of the Church , and bee mainteined with Consent of the greater part ? He answereth that in such case , we must flie to Antiquitie . He giueth an example : The wicked doctrine of Arrius had once almost infected all Christendome : Constantius the Emperour was an Arrian : Liberius Bishop of Rome an Arrian for a time , and gaue his handwriting against the diuinitie of our Sauiour Christ : almost all the Bishops in the worlde did yeelde to that blasphemy : he saith , That in this case , the former time must be considered , what was the doctrine of the Church , before Arrius began to spread his heresie , & that is the truth . For it goeth not with religion , as it doeth with the statutes of the Realme , and iudgementes at common Law , where the later is thought the better : For in religion , the first and oldest is the best . The doctrine of the Church is older than anie Idolatrie or superstition of the Gentiles , the Gospel was preached in Paradise by God himselfe . The seede of the woman shall breake the Serpentes heade , Gen. 3.15 . The writing of Moses older than anie writing of the Gentiles , The doctrine of the Apostles , older than Poperie , or anie other heresie . Tertullian against Praxeas , saith , Quod peraequè aduersus omnes haereses preiudicatum sit , id esse verum quodcunque primum id esse adulterum quodcunque posterius . This must bee taken as a rule to preiudice all heresies , that that is true whiche is firste , that counterfeit & false , which is brought in afterward . Truth it is that Basilius saith to Amphilochius cap. 29. Persuasiua sunt quodammodo vetera dogmata , velut in antiquitate canicie quadam reuerendum quiddam habentia . Olde religion is apt to perswade men to imbrace it . For why ? The antiquitie thereof is as it were gray heares , & hoare head , that moueth men to reuerence it . Yet must we take heede , that we be not mooued with the onely name of Antiquitie , that we be not deceiued with a visard , or coloured white heade and bearde . For truth manie times is accused of Noueltie and errour , & much commended for the Antiquitie . When the Gospell of Christ was firste preached vnto the Gentills , it seemed newe vnto them , and they alleaged Antiquitie , for the defence of their idolatrous religion . Act. 17. May wee not knowe ( say the Philosophers ) what newe Doctrine is this , whereof thou speakest ? And in the 19. chap. Demetrius the Siluersmith , and the Towneclarke of Ephesus alledge not onely vniuersalitie , but also antiquitie for their goddesse Diana . And Lactantius in his booke De iustitia sayth : Deorum cultores libenter errant , & stultitiae suae fauent , a quibus si rationem requiras persuasionis eius , nullam possunt reddere , sed ad maiorum iudicia confugiunt , quòd illi sapientes fuerint , &c. The worshippers of false Gods are willinglie deceiued , and flatter themselues in their owne follie , of whom if you aske a reason of their conscience , they can yeelde none , but flie to their forefathers , and say , that they were wise men , and not like to bee deceiued . And Symmachus that famous Senator , but sworne enimie to Christes religion , writeth thus , ( as Prudentius saith Lib. 2. ) Si longa aetas authoritatem religionibus faciat , seruanda est tot saeculis fides , & sequendi sunt nobis parentes , qui foeliciter secuti sunt suos . If continuance of time giue authoritie to religion , wee must still giue credit to so manie hundred yeares , since the dayes of King Numa , a thousande yeares at the least : and wee must folowe our fathers , who most happely followed their forefathers . Loe , they did not examine the waies of theire fathers , whether they were good or euill , yet would they needes folow them , & thought Antiquitie a sufficient argument so to doe . I reade of one Radbodus King of the Phrisians , a Panim , that when he was persuaded to become a Christian , and was readie to bee baptized , and had one foote in the fount , he staied , and asked the Bishoppe , what was become of all his progenitours , and which Way they were gone , that were neuer christened , nor beleued in Christ ? The Bishop answered , that without baptisme , and the faith of Christ , he had no warrant , but to say , that they were gone to hell : he pulling out his legge againe out of the water , Surely , sayth he , I will goe with them for companie . So a great sort had rather erre with their forefathers , thento embrace the truth , if it seeme vnto them newe . Cresconius the heretike could say to S. Augustine : Our fathers receiued this of theire fathers : Truth , saith S. Augustine . Sed errantes ab errantibus : As the Iewes receiued of their fathers , that the bodie of Christ was stolne out of the sepulchre : but being false at the beginning , continaunce of time will not make it true . Therefore if our fathers erre , wee may not folow them , neither is euerie olde way good , but that onely , wherein our fathers haue walked by the commaundement of God , as shewed vnto them by his holy woorde . Therefore the Prophet willeth vs to aske of the old waies , which is good , and walke in it , And Hierom saith : Stand vpon the wayes : that is , vpon the Prophets : they be the wayes , that will bring vs to Christ , who is the way , the truth and life , And Tertull against Marcian sayth : Constat id verius , quod prius , id prius , quod ab initio , id ab initio , quod ab Apostolis traditum . It is plaine , that that is the truest , which is first , that firste which was from the beginning , that from the beginning , which was deliuered by the Apostles . Against which way no Custome though it be neuer so old , may preuaile . Christ said that he was Trueth , & did not say that he was Custome . Cyprian , Epist. ad Pompeium . Consuetudo sine veritate vetustas erroris est . Custome without truth , is nothing else but an old error . And Lib. 2. Epist. 3. Non debemus attendere quid aliquis ante nos faciendum putauerit , sed quid , qui ante omnes est , Christus prior fecerit . Wee must not regarde what any man , before vs , hath supposed good to be done , but what Christ did , which is before all . And this in deed is the true Antiquitie , that we must imbrace : this is the old way , wherein the Prophet exhorteth vs to walke : this is the way , which Christ by his Prophets , his Apostles & word hath taught vs , & this indeed is the oldest way . In comparison of which , the corruption in Poperie is new and lately inuented , as will appeare , if we doe make a briefe discourse through the principall points of religion now in controuersie .

And firste to beginne with our iustification . Iustification . The scripture teacheth that we are conceiued in sinne , borne in sinne , brought vp and nousied in sinne , by nature the children of wrath , death & damnation , bondmen & slaues vnto Sathan . The olde way and onely true way to be deliuered from death , and to bee receiued into Gods fauour againe , is by our Lord and sauiour Iesus Christ : Gen. 3.15 . Who alone is the seede of the Woman , that broake the Serpentes heade : Gen. 18.18 . Who alone is the seede of Abraham , Isaac , and Iacob : In whome all the nations of the earth are blessed : Esaie. 53.5 . Who alone was wounded for our transgressions , Esaie. 63.3 . and broken for our iniquities : Who hath troden the wine presse himselfe alone , and of all the people , there was none with him : Who in the fulnesse of time , came as it were out of the bosome of his father , toke vpon him our nature , was borne of the virgin Marie without sinne , and in our nature , did not onely fulfill the Lawe of God most absolutelie : ( which we should doe , and can not doe , by reason of the corruption of our fleshe ) but also in the same nature , did most obedientlie suffer most cruell death vppon the crosse , to that end , that if we effectuallie beleeue in him , his punishment should stande in steede of our punishment , his righteousnesse , in liew of our righteousnesse in the sight of God . This is the old and only good way for sinners , to obteine gods fauour againe . For the Scripture teacheth it : Ioh. 3.16 . So God loued the world , that he gaue his onely begotten sonne : that whosoeuer beleueth in him , should not perish , but haue life euerlasting , Math 11.18 . Come vnto mee all ye that trauell , and are heauie laden , and I will refresh you . Rom. 3.24.25 Wee are iustified freely by his grace , through the redemption that is in Christ Iesus , whom GOD hath set forth , to bee a reconciliation through faith in his blood . Ephe. 2.8.9 . By grace are ye saued through faith , and that not of your selues : it is the gift of God , not of woorkes , least anie man shoulde boaste himselfe . 1. Io. 2.1.2 . If anie man sinne wee haue an aduocate with the father , Iesus Christ the righteous , & he is the propitiation for our sinnes . By which places and such like , it appeareth plainly , that the efficient causes , the fountaine and welspring of our iustification , is the loue & mercie of almightie God : the matter and fourme , price and merit , is Christes obedience , death & passion : the finall ende is the glorie and praise of God , and our endlesse saluation in Christes kingdome : the instrument or hande , wherewith God dooth reach vnto vs saluation from heauen in Christ Iesus , is the Gospell , and the preaching thereof : The instrument or hand , whereby we take hold of Christe and his merites , is a true and liuely faith in Christ our Sauiour : The fruites of the spirite woorking in vs , and the true effectes of a iustifying faith , are vertuous and charitable deedes . Of which Saint Augustine saith : Sequuntur iustificatum , non praecedunt iustificandum . Good workes followe in him , that is iustified , but goe not before in him that is iustified . If this be the best and oldest way , whiche ascribeth all our saluation wholy to Christe his merites : it followeth , that that is an erronious and lately founde out way of the Papistes , which attribute some parte of our saluation , to our owne worthines , to the merits of Saintes , to the woorkes of supererogation , to the sufferinges of Martyrs laide vppe in the Popes treasure house . For though the sufferinges of Martyrs , be the sufferinges of Christe , and in them Christ doth suffer in his misticall bodie : yet this suffering is not the price of our redemption , nor anie parte of it , but his death and passion , and blood that he shed in his naturall bodie vppon the crosse once for all . Saint Augustine : tract in Iohann . 84. Etsi fratres pro fratribus moriamur , tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur . Albeit , one brother die for an other , yet is the blood of no Martyr shed for remission of sinnes . And in the same place : Imitari quis potuit morientem , nemo autem redimentem . In dying , some man might followe Christ , but in redeeming , no man coulde follow him . Leo also a Bishoppe of Rome , in three places affirmeth the same . Epistola . 97. ad Leonem Augustum . Epistola . 83. to the Bishoppes of Palestine , & in the twelfth , Homilie of Christes passion : That no Saint , by his death , did pay an other mans debt . For , that was onelie the office of Christ ( as Basill saith ) who alone was voide of sinne , and he alone the vnspotted Lambe of God , that taketh away the sinnes of the worlde . As for the sufferinges of Martirs , they are ( saith Leo ) Patterns of Patience to others , but merit no righteousnes . And this he sayeth , to the greate impouerishing of the treasure-house of merites , and no small discredite to Popishe pardons . Let vs therefore follow the counsel of the Prophet Ieremy , Stand vpon the wayes and consider . &c. It is an old way shewed vnto vs by GOD him selfe , that all men ought to read and learne the Scriptures . Christ saith , This is eternal life , to know thee the only true God , and whom thou hast sent Iesus Christ : And he commandeth To search the Scriptures , for they are they , that beare witnes of him . And Hierome sayeth in the Preface to the Prophete Esaias , That not to know the scriptures , is not to know Christ . And Chrisost. vppon the Epist. to the Coloss. 3. willeth Lay men to gette them the Bible into their houses , as the wholesome medicine of their soules : If not the whole Bible , yet the new testament at the least . Audite obsecro seculares omnes , comparate vobis Biblia , animae pharmaca . &c. And he imputeth the cause of all euill , to the ignoraunce of the scriptures . Therefore it is a new way lately founde out , that ignoraunce is the mother of deuotion . Let vs therefore folowe the Counsell of the Prophete , Stand vpon the wayes and consider . &c.

It is an old way , wherein Gods children haue walked , to beleeue that al things needefull to saluation , are conteined in the worde of God . This Saint Iohn teacheth the cap. 20. Many other thinges did Iesus , which are not written in this booke : d The Sufficiencie of the Scriptures but these are written , that you might beleeue , that Iesus is the sonne of God , and that in beleeuing , you might haue life by his name : Which woordes Cyrillus expoundeth thus : Non omnia quae dominus fecit , conscripta sunt , sed quae scribentes , tam ad mores quám ad dogmata putarunt sufficere . All is not written that Christe did , but so much as the writers thought sufficient , as wel to manners , as to doctrine . Saint Aug. de doctrina Christiana . lib. 2. Cap. 9. saith , In his quae aperte in scripturis posita sunt , inueniuntur ea omnia quae continent fidem moresque viuendi . All thinges conteining faith and manners , are manifestly set downe in the scriptures . Basilius de fidei confessione saith . Manifesta est elapsio a fide , & superbiae crimen , aut reprobare quid ex hiis quae scripta sunt , aut superinducere quid ex non scriptis . It is a manifest sliding from the faith , and a great pride , either to reiect any thing that is written in the worde of God , or to bring in any thing vnwritten , Iohn . 10.4 . For Christes sheepe heare his voyce , and wil not heare the voyce of an other . And in his Morals he saith , That if whatsoeuer is not of faith , Iohn . 10.4 . is sinne , if faith come by hearing , hearing by the worde of God , whatsoeuer is brought in beside the worde of God , is not of faith , and therefore sinne . This olde way teacheth vs , to contente our selues with the truth of Gods worde .

But it is a by way lately found out , to clog the Church with vnwritten verities , & to make the traditions & constitutions of the Romish Church , as necessarily to be beleeued and receiued , as the scriptures of God . Therefore it is good for vs , in this point also , to hearken to the counsell of the Prophet Ieremie , To stand vppon the waies , and consider , to inquire of the olde waies , which is the best , &c. It is an old way shewed vnto vs by God him selfe , The marriage of Ministers . that the Ministers of Gods word may please him in the holy state of Matrimonie , instituted in Paradise by almightie God himselfe , the first Priest that coupled man and wife togeather in holy Wedlocke , honoured by our Sauiour Christ in Cana of Galilie , Iohn . 2. not onely with his blessed presence , but also with the first miracle that he did . S. Paule saith , Marriage is honorable among all men , and the bed vndefiled , Hebr. 13.4 . 1. Cor. 7.9 . and they that haue not the gift to liue continently , are counselled to marrie . Ignatius Scholar to Saint Iohn the Euangelist , in his Epistle to the Philadelphians , desireth of almightie God , to be receiued in the kingdome of Christ , and to sit but euen at the feete of those that were married men , and pleased God highly in that holy state : As Abraham Isaac and Iacob , and Esaias , and other Prophets of God : As Peter , and Paule , and other Apostles . Chrisostome also vpon the Epistle to Titus , saith , That matrimonie is so precious a thing , that therewith a man may be exalted to the high seate of a Bishop . Gregorius Nazianz , in monodia in Basilii vitam , saith , That . S. Basils father being a married Bishop , was nothing hindred thereby from doing his office . The same Gregorius also in the funerals of his father , sayth , That he beeing a married Bishoppe , was much holpen in his office by the wisdom & diligence of his wife , Gregories mother . Sozomenus , lib. 1. cap. 11. saith , That Spyridion a godly bishop had wife and children , and yet nothing hindered by them in his calling , but was so holy that he wrought miracles , Theophilactus vppon the. 8. chap. of Matthewe : Peters wiues mother was sicke . &c. Learne heere , that Matrimony is no hinderance to vertue : for the chiefe of the Apostles had a mother in Lawe . But the Papistes say , that the Apostles left their wiues , when they folowed Christ and preached the Gospell . But Saint Paule sayth , 1. Cor. 9. That Peter and the rest of the Apostles , did carrie their wiues about with them . So dooth Clemens of Alexandria an olde writer , scoolemaister to Origines about 1300. yeares agoe , vnderstand the place in the 3. booke . Clemens also Bishop of Rome in the seuenth booke ( if it be his booke , as the Papists say it is ) sayth , That Peter did carrie his wife about with him , when he went about preaching . For truely if the Apostles , after their calling , shoulde haue cast of their wiues , they should haue doone contrarie to the Canons , that are called canones Apostolorum ( of which the Papistes make great account . ) The sixth canon is this : Episcopus , aut presbiter vxorem propriam nequáquam sub obtentu religionis abiiciat . A Bishop or priest may not in anie case put away his wife , vnder colour of religion . And the Councell holden at Gangra in Paphlagonia , about the yeare of our Lorde 324. dooth accurse them , that thinke a married Priest , by reason of his marriage , may not offer , and refuse to receiue , if he minister .

The generall Councell also at Nicea in the yeare 318. dooth allowe the opinion of Paphnutius : That it is Chastity for one to keepe companie with his owne wife . And the sixth general Councel dist. 31. decreeth , That Priestes and Deacons , shall neither at their orders taking , be compelled to vowe a single life , nor after constrained to be seperate from their wiues . And Simmachus Bishop of Rome , he saith , as Gracian reciteth dist. 81. Volumus vt sacerdotes prohiberi debeant , ne cum mulieribus conuersentur , excepta matre sorore , vel vxore . We will that Priestes shall not be conuersant with any woman , except she be his mother , sister , or wife . And this to be the old way , the verie glosse it selfe confesseth : Loquitur secundum antiqua tempora . Hee speaketh according to times long agoe past . In which olde waye notwithstanding the Priestes of the East Church haue walked and doe walke vntill this day . And surely if the Pristes of the Latine Church had walked in the same , albeit their worldely pompe had not beene so great , yet the godlinesse of their life had beene nothing lesse than it is . For true it is , that is said in the Councel at Basil , penned by Aeneas Syluius afterwarde Pope of Rome , and called Pius the second : Multi saluarentur in sacerdotio coniugato , qui sterili in presbiteratu damnantur . Manie Priestes might bee saued in matrimonie , which beeing vnmarried , are condemned . The same Pope , ( as Platina writeth ) had often times this sentence in his mouth : Magna ratione sacerdotibus ablatae sunt nuptiae , sed maiori restituendae videntur . There was great cause to take marriage from Priestes , but greater , to restore it vnto them againe . Alfonsus also the Spanish Frier confesseth plainely , That marriage by the institution of God , is no hinderance to Priesthoode . Wherefore if this be the old way shewed vnto vs by the woorde of God , 1. Tim. 4.3 . that Matrimonie is lawful for al sorts of men : We may conclude with Sainte Paule , That to forbidde marriage is the doctrine of Diuels : that it is a newe way leading to perdition , Heb. 13.4 . to forbid a thing that is honorable amongst all men : and to wincke at fornication , which is detestable before God : Si non caste tamen caute : To giue a dispensation , to keepe a Concubine , which can not be dispensed withall , and not to permit a lawfull wife , which needeth no dispensation . But let vs stand vppon the wayes and consider , inquire of the olde waies , which is the best . &c.

It is an old way shewed vnto vs by God himself , to direct al our praiers vnto God : Prayer vnto God . All the praiers in the olde Testament and in the newe , are wholy and onely made vnto God . And so we are commaunded to do . Psal. 50. Psal. 50.15 . Call vppon me in the day of trouble , and I will deliuer thee , and thou shalt glorifie me . Christ taught his Apostles to pray vnto God : Math. 6.9 . Our father &c : He willeth them , To aske in his name , and it shal be graunted them S. Paule . 1. Tim. 2.5 . 1. Tim. 2. That there is one mediatour betweene God and vs . 1. Iohn . 2. If any man sinne ( saith he ) we haue an aduocate with the father Iesus Christ the righteous , 1. Iohn . 2.11 . and he is the propitiation for our sinnes . As for praier to the Saintes departed , or to anie Angell , we haue neither example , nor commaundement in all the scripture . The Angell Apoc. 19. refused to bee woorshipped of his felowe seruaunt . Apo. 19.10.22.9 . Augustine de vera religione , cap. 55. saith , Honoramus Angelos charitate , non seruitute . We honour the Angelles in louing them , not in dooing seruice vnto them . And of the Saintes departed he saith . Honorandi sunt Martyres propter imitationem , non adorandi propter religionem . We must honour the Martyrs , so that wee make them patterns , to imitate and follow , we may not woorship them in way of religion . Chrisostome commendeth very much the woman of Canaan , Math. 15.22 . for that she came not to the Apostles for her daughter , but directly to Christ . Vide prudentiam mulieris , non rogat Iacobum , non obsecrat Ioannem , non pergit ad Petrum . See the wisedome of the woman , shee dooth not entreate Iames , she dooth not beseech Iohn , she goeth not to Peter , but directly to Christ . And in the same place , If thou haue a suite to a man , thou askest what he dooth , and whether he be at leisure or no ? And thou hearest that either he is a sleepe , or not at leisure , and peraduenture the seruant will not vouchsafe to giue thee an answeare : But if thou goest to God thou shalt need none of these thinges , neither minister , nor Porter , nor mediatour . Christ alone , both God and man is the onely Mediatour , both of redemption and intercession . Augustine lib. 2. cap. 8. contra Epist. Parmeniani , Pro quo nullus interpellat sed ipse pro omnibus , hic vnus verusque mediator est . He that praieth for al , and none for him , he is the onely and true Mediatour . Epiphanius : contra Colliridianos . Ne cōmedas de ligno , etsi pulchrum est lignum , non tamen ad esum : etsi pulcherrima est Maria , et virgo , et honorata , non tamen ad adorationem nobis data , sed ipsa adorans eum , qui ex ipsa carne genitus est . Gen. 3.2 . Thou mayest not eate of the tree ( said God to Adam ) though the tree bee faire and pleasant to behold , yet is it not giuen to be eaten on : So , though the virgin Marie be most beautifull in al vertue , an holy virgin , and honorable , yet was she not giuen to be woorshipped , but she her selfe did woorship him , which was borne of her as touching the fleshe . He sayth further : Sit in honore Maria : pater , filius , et spiritus sanctus adoretur , Mariam nemo adoret . Let the virgin Marie be had in honour : the father , the sonne , and the holy Ghost must be woorshipped : as for the virgin Marie , let no man woorship her . All the Psalmes of Dauid all the praiers of the godly , throughout the whole scripture , are directed vnto . God alone . And in deede this is the olde and safe way , warranted by the woorde of God . As for the inuocation of Saintes , in comparison of this way , is a very newe waye though it be found in diuers auncient writers . But it is a way found out of verie late tyme , to turne all the Psalmes of Dauid into praiers to the virgin Marie , and to turne and chaunge Dominus into Domina , the Lorde into our Ladye as Bonauentura , a schooleman of great estimation among the Papists , hath doone . As for example : Where Dauid saith in the fourth Psalme . Heare me when I call , O God of my righteousnes , &c. Bonauentura sayth , Bonauentura his Psalter . Psal. 4.1 . Cum inuocarem exaudiuisti me domina , et e sublimi solio tuo mei dignata es recordari . When I cried , thou heardest me , O our Lady , and vouchedstsafe to remember mee from thy highe throne . Psal. 16.1 . Where Dauid saith in the sixtenth Psalme , Preserue me O Lord , for in thee haue I put my trust . Bonauen. saith , Preserue me , O our Lady , for in thee haue I put my trust . Where Dauid saith in the 54. Psal. Saue me , O god , for thy names sake , & auenge me in thy strength : Psal. 54.1 . Bonau . saith , Domina in nomine tuo saluum me fac , et ab iniustitiis meis libera me . Saue me O Lady for thy names sake , & deliuer me from mine vnrighteousnes . Where Dauid saith , in the 110. Psalme : The Lord said vnto my Lord , sit thou on my right hand , Psal. 110.1 . vntill I make thine enemies thy footestoole Bonauentura saith , The Lord said vnto our Lady , O my mother , sit on my right hand , &c. And not onely the Psalmes of Dauid turneth he thus , but also the Song of Moses , the praier of Ezechias , Te Deum , Benedictus , Benedicite , Quicunque vult , and the whole Letanie . And yet notwithstanding these blasphemies , Pope Sixtus the fourth of that name , did canonize this Franciscane Frier for a Saint , in the yeare of our Lord 1482. But this is a new way , and a great way about , to turne our praiers from God most mercifull , most mightie , most able to helpe vs , and most willing to heare our praiers , and to poure them out , not onely vnto the dead , ( who whether they heare vs or no , we can not tell ) but also to stockes and stones , which haue eyes and see not , Psal. 115.5 . eares , and heare not , mouthes and speake not , handes , and handle not , feete , and walke not .

But it is true that foloweth in the same Psalme : They that make them , are like vnto them , and so are all they that put their trust in them . Let vs therefore stand vpon the wayes and consider . The Lordes Supper . &c.

The old way to minister the Lordes supper , is that , which our sauiour Christe did goe in himselfe , and commaunded his Apostles to walke in also , set downe in the 26. cap. of Sainte Matth. the. Math. 26.26 . Mark. 14.22 . Luke . 22.19 . 1. Cor. 11.24 . 14 of Sainte Marke . the 22. of Saint Luke , and the 11. of the 1. Cor. That Christe , in the same night that he was betrayed , toke breade , and when he had geuen thankes , hee brake it , and gaue it , saying : Take , eate , this is my bodie , whiche is giuen for you , doe this in remembraunce of me . Likewise , after Supper , he tooke the cup , and when he had giuen thankes , he gaue it them , saying : This is my blood of the new Testament , which is shed for manie , for remission of sinnes , doe this , as ofte as ye shall drinke it , in remembraunce of me : for as ofte as ye shall eate of this bread and drinke of this cuppe , ye shew the Lordes death , vntill he come . The Apostles liked well of this forme of ministring the Lordes Supper , and did nothing swarue from it . They were not curious , nor ceremonious , but the faithfull being gathered together , after some exhortation , they recited the wordes of the institution , and saide the Lordes prayer , and so distribution was made to all that was present . Platina in the life of Sixtus the first saith . Nuda primum haec erant , & omnia simpliciter tractabantur , Petrus vbi consecrauerat , oratione Paternoster vsus est . Speaking of the Lordes supper : These thinges ( saith he ) were naked at the beginning , and all was handled simplie and plainely , Peter when he had recited the institution , saide the Lordes prayer . Loe : this was the Malse that Saint Peter saied . That which Platina speaketh of Saint Peter , the same doth Gregorie affirme was the vsuall masse of al the Apostles , lib. 7. in his Epistle to Iohn Bishoppe of Syracusa . But afterwarde this Simplicity by little & little , began so to offende the successours of the Apostles , that in continuance of time al was turned vpside downe , the substaunce taken away , and the name loste . First , a litle of the Name : then I wil speake of the Substaunce it selfe . The Names vsed in the scriptures , are these : The Lordes supper , the body and bloode of Christe , the bread and the cuppe of the Lorde , the Lordes table , the participation of the body and blood of Christ . Iustinus Martyr and Irenaeus call it Eucharistia , thankesgeuing . It was named also Synaxis , by reason of the assembling togeather of the faithfull , to receiue it . And the whole action was called Liturgia , The ministration of the Lordes supper . And about foure hundred yeares after Christe , in the Latine Church it beganne to bee called Missa : The worde Missa . But for what cause , there are diuerse opinions . Some say that it is an Hebrew word , and deriued of Masas : for Mas signifieth Tributum , a tribute paide vnto the Prince . And this interpretation agreeth well vnto the Lordes Supper , wherein we offer vp vnto GOD the sacrifice of prayse and thankesgeuing , for the redemption of mankinde , by the death and passion of our Sauiour Christe , as a tribute and bounden duetie , that we owe vnto God : But some had rather haue it deriued of Nasas , whiche is to lift vp : and Nes , in Hebrew signifieth a standard or banner . For this they thinke doeth agree very well vnto their Masse , wherein they lifte vp Christe ( as they say ) in forme of breade , to be woorshipped of the people , and offer him vp to God the Father , for the soules in purgatorie . And they would faine finde their Masse in the scripture , and therefore alledge the. 16. Chap. of Deutro. Thou shalt kepe a solemne feast vnto the Lorde , with a voluntary lifting vp , Deut. 18.10 . or oblation of thy hande . The Hebrew worde is Missah . Loe say they , the verie name of our Masse , is in the olde Testament . But I merueile , why they are so fond , to thinke , that this place maketh anie thing for their Masse , seyng that that Missah , which the Iewes offered vp in the feast of Pentecost , was not Christs bodie , ( which then was vnborne ) but certaine loafes of breade made of their newe corne , whereof some were leueined , and offered vp vnto the Priestes vse ? Or why abhorre they in their Masses . Leueined bread , vsed in the Iewes Missah , sith they will needes borrowe their masse , from the Missah of the Iewes ? The thing of it selfe ( I graunt , ) is indifferent whether wee vse Leauened or vnleauened bread , at the Lordes table . But surely the Popish Masse shoulde come somewhat nearer to the Missah of the Iewes , if they woulde not vtterly condemne leauened breade , nor deny the substance of bread to remaine after consecration . But the best opinion is , that Missa is a Latine woord . And in this opinion is Polidorus Virgilius , Beatus Rhenanus , Michael Ritius , Isydorus , Ispalensis and Rahbanus . Michaell Ritius lib. 2. Of his storie of the French kings , sayth , Antiquitus in vano deorum superstitione , peracta re diuina , conuersus ad plebēsacerdos aiebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. populis missio , quo verbo potestatem faciebat abeundi volentibus . Idem mos a nostris etiam seruatus est , vt libo iam libato , pronuncietur per ministrum , Ite missa est , ilicet , ire licet . In the time of the olde superstition of the Gentiles , the sacrifice being offered , the Priest turning himself vnto the people said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Populis missio , the people may depart . The same custome is obserued amongest vs Christians , that after the sacrifice offered , the minister shall say , Ite missa est . That is to say : Goe , ye may departe . For Missa was vsed for missio : as in Tertulli . Cyp. and Optatus often wee reade , remissa peccatorum , for remissio . It appeareth also , that the whole action of the Lords supper was deuided into two parts . To the first part were admitted , not onely the faithfull Christians , but also Nouices and learners called Cathecumeni , as yet vnchristened : And not they onely , but Iewes , Gentiles , heretikes and notorions offenders . But when the sermon was done , and the Epistle and Gospell read , and certeine other praiers , and the Priest readie to goe to the Lordes supper , then the Deacon cried , Ite missa est . At which woordes all departed , sauing the faithfull communicantes . Of this we reade in the fourth Councell holden at Carthag . Episcopus nullum prohibeat ingredi in Ecclesiam , & audire verbum Dei , siue Gentilem , siue Iudaeum , siue haereticum , ante missam Cathecumenorum . Let the Bishoppe forbid no man to enter into the church , and to heare the word of God , whether he be Gentile , or Iewe , or heretike , before the Nouices bee sent away . Then after the communion was done , the Deacon cried once againe , Ite missa est . By which woordes he gaue them leaue to depart , which had receiued the Lordes supper . Of this wee reade in Saint Ambrose , in an Epistle to Marcellina . When the Cathecumeni were sent away , word came to me ( sayth he ) that the souldiars were in armure . Ego tamen in officio mansi , & missam facere coepi , Yet for all that , I continued still in the office of ministration , and beganne to doe masse . In which place , this woorde Missa doeth signifie the latter parte of the communion , or ministration of the Lordes Supper , after the Cathecumeni were sent away . This woorde Missa , so often soundinge in their eares , being the last woorde pronounced vnto them by the Deacon , and the woorde whereby they were dismissed , and the woorde ( whiche some , desirous to bee gone , did long for to heare , of all other woordes , ) was made so familiar vnto the people , that the whole action by them was called Missa . And after the learned also vsed the same woorde . And as the Deacon did twise pronounce Ite missa est : Firste when he sent away the learners not christened , then when they were dismissed that had communicated : so did they deuide it into two masses . The first was called Missa Cathecumenorum , The masse of the learners or hearers : The other , Missa fidelium , The masse of the faithfull . This I take to bee the true interpretation and occasion of vsinge this woorde Missa . For the interpretation , that Pope Innocentius maketh , Innocentius 3. is altogether foolishe . Ipsum sacrificium , id est , hostia , dicitur missa , quasi transmissa , primum nobis a patre per sanctificationem , postea patri a nobis per oblationem . The sacrifice or host , is called Missa , because it is sente ouer first from the father vnto vs , by consecration , then from vs to the father , by oblation , &c. Loe , he maketh a tenise ball of Christes blessed bodie , in one day to bee tossed from heauen to earth , from earth to heauen aboue tenne thousand times . For in euerie masse , it is sent vp and downe , and if at one instant some Priestes doe consecrate , and some do sacrifice : at one instant it is sent vp and downe , which is a miracle , not much marked of the Papistes themselues . But to cease to speake of Nocentius , mee thinke I heare a Papist say : Is the masse so old in deede ? And did Saint Ambrose say masse ? Yea surely , S. Ambrose saide masse , he confesseth it himselfe , it can not bee denied , his owne bookes are extant . But I adde , that that masse which he said , was not the Popishe masse worthelie banished out of England , but the old masse , & indeed a communion . The Popish Masse . As for the late Popish masse , it was more hundred yeares in the wombe of the Romishe Church , while it was conceiued formed , fashioned and perfected , than is the Elephant yeares in the dammes bellie , or man monethes in his mothers wombe . It was not made altogether , but patched vp by little and little : Celestinus made that part , that is called Introitus , the beginning of the masse , about the yeare of the Lord 430. Gregorie the firste made manie prayers in the masse , and appointed Kyreeleson to bee nine times repeated , about the yeare of our Lorde 590. Gelasius appointed Graduale to bee sounge , about the yeare of our Lorde 500. Pelagius , the commemoration of the dead , Anno Domini 560. Eutichianus is saide to haue made the Offertorie , almost three hundred yeares after Christe . And one Adam de sancto victore , a Monke of Paris the Sequenties , of late time . Leo the thirde decreed , that in paine of depriuation , the Priestes should not say masse , no not in the day time , without a candle : and that the altar shoulde be censed with frankencense , 800. yeares after Christ . Moreouer the holy Canon ( as they call it ) of their masse , is not of that antiquitie , that some suppose it to be . Gregorie seemeth to say , that one Scolasticus made it . But Fasciculus temporum , and Innocentius the thirde , say that Gelasius was the principall compilar of it . So that by the testimonie of two Popes , ( whose witnesses is good against themselues ) there was no such Canon in the Church certeine hundred yeares , as is vsed nowe in the Popishe masse . Polidorus thinketh that no one Pope made it , but that a great number of Popes one succeeding an other , put to their helpinge handes , and made it suche a creature , as it nowe appeareth . The same Innocentius the thirde is he , which in the yeare of our Lorde 1215. concluded in a Councell at Laterane , that by the woordes of consecration , the breade and wine were chaunged and transubstantiat into the bodie and blood of our Sauiour Christ . Which ground being suerly laide , they would not stay there , but builded vp still the tower of Babel . For his successour Honorius the thirde , about the yeare of our Lorde GOD , 1218. appointed the Sacrament to bee lift vp ouer the Priestes head , and the people to fall downe and worshippe it , and to set vp their Idoll in the highest throne of maiestie . Vrbanus the fourth in the yeare of our Lord GOD , 1262. did institute that great solemne and principall feast , called Corpus Christi day , wherein the Sacrament shoulde bee carried about in processions in a monstrant made for that purpose , that the people might see it thoroughe the glasse . Hee graunted also , that all they that did fall downe and worshippe it , shoulde haue pardons for manie dayes . And to make all thinges perfect . Thomas Aquinas made a peculiar office or masse for Corpus Christi : as Platina , and Onuphrius doe testifie . Loe , these are the Authors of the Popishe masse , and thus hath it bene patched vp by little and little . As for the masse , de quinque vulneribus , they will neither haue Christ , nor his Apostles , nor any mortall man , to bee the maker of it in earth : For the verie masse booke it selfe saith , that it came downe from heauen , and was sent to Pope Boniface lying sicke vppon his bedde , by the Archangell Raphaell with this message from GOD , that whosoeuer , being sicke of whatsoeuer sicknesse , should cause the said masse to bee saide for him fyue times , he should recouer his health : And if it shoulde bee saide likewise fiue times for anie soule in Purgatorie , by and by it shoulde bee deliuered from thence . This is sett foorth in print in the masse booke it selfe , which was printed at Paris in the yeare of our Lorde , one thousand fiue hundred and sixteene . If any man haue the booke , let him turne to Commune sanctorum , and the two and twentith leafe , and there he shall finde it . But since that time ( which was 60. yeares agoe ) the light of the Gospell hath so shined in the worlde : and so discouered the darcke cloudes of Poperie , that in the later printes , for verie shame of the worlde , they haue left it out . Shall wee thinke that either Christ , or his Apostles , or Saint Ambrose , or anie auncient father , did euer say anie of these masses , which either were clouted vp by so manie Popes , so manie yeares after Christ , or sodenlie at once inuented to mainteine and increase superstition and idolatrie ? Is it not good counsell , that the Prophet Ieremie giueth vs in this place , To stand vppon the wayes , and consider , to aske of the olde wayes , whiche is best , and to walke therein , that wee may finde rest vnto our soules ? That which Christ did , and commaunded his Apostles to doe , that are wee sure is good . But the chiefest pointes of the Popish masse ( as transubstantiation , the deniall of one part of the Sacrament to the lay people , sacrifice propitiatorie for the quicke and the deade , and priuat masse ) these thinges were not once dreamed vppon , in the primitiue church . Is it like that the Apostles at the last supper , Math. 26.26 . when our sauiour Christ sitting with them , toke breade , and after giuing of thankes gaue them , saying : Take , eate , this is my bodie , which is giuen for you , did once imagine of transubstantiation ? Transubstantiation . They had bene brought vp in the Lawe of God from their infancie , which was openly reade in their synagogues euerie Sabbaoth day . They knew ( no doubt ) the vsuall phrase of the scripture , which giueth to the Sacrament the name of the thinge , whereof it is a Sacrament . Circumcision was a Sacrament of the couenant , that God made with Abraham , Isaac , and Iacob , and is called the Couenant . Gen. 17.13 . Gen. 17. The Pashall lambe , a Sacrament of the passing ouer of the Angell , and is called the Passouer . Exod. 12. Exod. 12.11 . The Rocke which did yeeld abundaunce of water to the children of Israell in the wildernesse , Exod. 17.6 . Exo. 17. was a Sacrament of Christe the true Rocke , and is called Christe . 1 Cor. 10.4 . 1. Cor. 10. Baptisme is the Sacrament of our seconde birth : and is called , The Lauer of regeneration : Titus . 3. Saint Cyprian de vnctione chrismatis sayth : Significantia & significata eisdem vocabulis censentur . The thinges that signifie , and the thinges that are signified , ar called both by one name . Saint Augustine , Lib. 18. De ciuitate Dei , sheweth a reason , Omnia significantia videntur sustinere personas earum rerum , quas significant : Thinges that signifie , doe seeme as it were , to susteine & represent the person of those thinges , whereof they are signes . And Epist. 23. to Bonifacius he saith . Nisi sacramenta similitudinem quandam haberent earum rerum quarum sunt Sacramenta , omnino Sacramenta non essent . Ex hac autem similitudine , plerumque etiam ipsarum rerum nomina accipiunt : sicut ergo secundum quendam modum Sacramentum corporis Christi , corpus Christi est , Sacramentum sanguinis Christi , sanguis Christi est : ita Sacramentum fidei fides est . If Sacramentes had not a likenesse vnto the thinges , whereof they are Sacramentes , they were no Sacramentes at all . This likenesse is the cause that they haue the names of the thinges them selues : Therefore , as after a certein sorte , the Sacrament of Christes bodie is his bodie , the Sacrament of his bloode , is his bloode : so Baptisme the Sacrament of faith , is faith . Bonifacius did aske this question of Augustine . When an infant cometh to baptisme , they that bringe him , are demaunded , whether the child beleeueth or no ? and the answere is made , that the childe beleeueth : How is this true , seing the child hath no vnderstanding ? He answereth , that the childe doeth beleeue , because it doeth receiue baptisme the Sacrament of faith , whiche is called faith or beleefe : as the Sacrament of Christes bodie , is called his bodie , &c. Contra Adimatum Cap. 12. he sayth : Non dubitauit Dominus dicere : hoc est corpus meum , cum signum daret corporis sui . Christe did not doubt to say : this is my bodie , when he gaue a signe of his bodie . And Tertullian , lib. 4. contra Marcionem . Christus acceptum panem , & distributum discipulis suis , corpus suum illum fecit , hoc est corpus meum dicendo , id est , figura corporis mei . Christ toke bread and when he had distributed it vnto his disciples , he made it his bodie , saying : this is my bodie , that is to say : this is a figure of my bodie . Theodoretus dialog. 1. saith , That the Scripture vseth to giue the name of the thinge to the Sacrament , and the name of the Sacrament vnto the thinge . Christes naturall bodie is called breade , and his naturall bloud is called wine : And contrariwise , verie bread and verie wine , is called his bodie and his bloude . Ioh. 6.51 . His bodie is called bread , when he saith : Panis quem ego dabo , caro mea est . The breade that I will giue , is my fleshe . And Tertul. against the Iewes , Lactantius also Lib. 4. and Hyerome vppon the 11. Chap. of Ieremie , to the same effect doe vnderstande these woordes : Iere. 11.19 . Mittamus lignum in panem eius . Let vs put wood into his breade : which indeed are the wordes of the Iewes , that conspire against the Prophet Ieremie , and take counsell to mingle poinsonfull wood into his meate , to destroy him . But because the conspiracies against Gods Prophetes , were figures of that wicked conspiracie of the Iewes against our Sauior Christ , these fathers whom I haue rehearsed , applie that sentence vnto Christe : Against whom , when the Iewes did crie , Crucifige , crucifige , Crucifie him , crucifie him , in effect they saide : Mittamus lignum in panem eius . Let vs put wood into his bread , or fasten his bodie vnto the crosse . Loe , say they , his naturall bodie in this place is called breade . Theodoretus likewise , to proue that his naturall bloude is called wine , doeth alledge the woords of Iacob , Gene. 49. Who speaking of Christ , Gen. 49.11 . that was to bee borne of the tribe of Iuda , saith , Lauabit in vino stolam suam , & in sanguine vuae vestimentum suum . He shall wash his garment in wine , and his mantell in the bloodde of the grape . This prophesie , sayth Theodoretus was fulfilled , when our sauiour Christ the true vine , did sheade for vs his most precious bloude vppon the crosse , which bloude issuing and descending aboundantly out of his precious woundes his handes and side , did washe his bodie , whiche was as it were the mantell and vesture of his godheade , Neither ought it ( saith he ) seeme straunge vnto vs , that his bloude shoulde bee called wine , because Christe sayth of himselfe : Ego sum vitis vera . Ioh. 15.1 . I am the true vine . Nowe it is certeine , that the iuyce of the vine tree , and as it were the bloode of the grape , is wine . And as the naturall bodie of Christ is called breade , and the naturall bloode of Christe is called wine : so verie breade indeede , is called his bodie , and verie wine indeed is called his bloode . For so Theodoretus concludeth in these woordes . Qui quod natura corpus est , triticum & panem appellauit , & vitem rursus seipsum nominauit , is symbola & signa quae videntur appellatione corporis & sanguinis honorauit , non naturam quidem mutans , sed naturae gratiam adiiciens . He that called his naturall bodie wheate , Iohn . 12.24 . Iohn . 12. and breade , Iohn . 6.48 . Iohn . 6. and himselfe a vine , Iohn . 15. he gaue this honour to the signes , Iohn . 15.1 . and symbols which are seene , that he called them , by the name of his bodie , and bloode , not chaunging the nature , but adding grace vnto nature . But why did Christ chaunge the names of bread and wine , and called them his bodie and blood ? He answereth , That he chaunged the names , for that he would haue them that are partakers of these heauenly misteries , not to consider the thinges that are seene , but to haue their mindes fixed vppon the thinges , whose names they beare , and to beleue that chaunge , which is by grace . And Dialog. 2. he sayth : Signa mystica post sanctificationem non recedunt sua natura , manent enim in priori substantia , figura , & forma , &c. The mysticall signes doe not depart after consecration out of their nature , for they continue in the same substance , figure , and forme , &c. Gelasius also a Bishoppe of Rome writing against Eutyches , sayth : Certa Sacramenta quae sumimus corporis & sanguinis Christi , diuina res est , vnde & per eadem diuinae efficimur consortes naturae : & tamen esse non desinit substantia panis & vini . The Sacramentes whiche wee receiue of the bodie and bloode of Christ is an holy thing , and therefore by the same are we made partakers of the diuine nature , and yet there ceaseth not to be in the Sacrament bread & wine . This no doubt , was catholike doctrine in the dayes of these fathers , this was th old way , that our Sauiour taught them : But the Papistes haue found a new way , that the wordes of consecration being pronounced , the bread & wine are transubstantiat into the reall bodie and blood of Christ . yea into Christe himselfe , yea into God him selfe , per concomitantiam . For so we reade in the Legend of Saintes , added vnto Lombardica historia . Three kindes of power . There are in God three kindes of power , magna , maior , maxima . As for example . The great power of God appeared , when he made one thing of an other , as man of the earth , and woman of the ribbe of man : But the greater power of God appeared , when he made heauen and earth of nothing . But this is the greatest power of all , that one creature , of an other creature , should make the creatour : And this power is giuen neither to Angell nor Archangell , but to the holy Priestes . What is blasphemie , if this be not blasphemie ? Surely I cannot tell . God that made all thinges , is not made himselfe , neither can he make himselfe , for if he could be made , he were not God . And shall a sinfull miserable Popish Priest , in a corner take vppon him to make the maker of all ? Let vs therefore giue eare vnto the Prophets counsell . Let vs stand vppon the wayes and consider , inquire of the olde wayes , which is best , and walke therein , and we shall finde rest them , that the people did receiue the Lords supper in both kindes ? And so they doo in the Greeke Church vnto this day . Gabriel Biel , a schoole Doctor confesseth , that this institution continued in the church a greate while , neither can he tell , when one kinde beganne to be vsed first , nor how it came in . And Alphonsus confesseth also , that although he had bestowed greate paine to know , how and when the people began first to receiue in one kinde , yet coulde he not finde it out . And surelie , it was neuer taken to be heresie , to keepe Christes holy institution , before the Councel at Constantia in the yeare of our Lord 1417. Let vs therfore stand vpon the wayes , and consider , aske of the olde wayes . &c.

Thirdlie , Sacrifice . Christ in his last supper did not sacrifice for the quicke and the dead , for the sinnes of the whole world , for that did he once for all , vppon the altare of the Crosse . Which oblation beeing most perfect , neither can nor needeth to be repeated . For repetition is an argument of imperfection Heb. 10. Moreouer whereas there are foure thinges to be considered in Sacrifices ( as Saint Augustine saith ) Quis ? Quid ? Cui ? Heb. 10.3 . pro Quibus ? Who dooth offer ? What dooth he offer ? To whom ? And for whom ? Who dooth offer ? A Prieste : What dooth hee offer ? A sacrifice : To whom dooth he offer ? vnto God , to whom onely sacrifice is due : For whom dooth he offer ? for men that are sinners . In all others these foure thinges are distinct one from an other : First the Priest : Secondly the Sacrifice : Thirdly almightie God , to whom , and fourthly sinful men , for whom sacrifice was offered . But in Christ only these foure did concurre in one : Christ was the Priest , Christ was the sacrifice , Christ was all one as touching his diuine nature with the father , to whom he was offered , and as touching his humane nature ( sinne onely excepted ) all one with vs , for whom he offered him selfe . And with this one oblation , hath he made perfect for euer , those that are sanctified , as saith Saint Paule to the Heb. 10. For the continuall memorie of which sacrifice , Heb. 10.1 . and 10. he did institute the holy sacrament of his blessed bodie , and bloode , to continue in the Church vntill his second comming , for our full redemption : Doo this ( saith he ) in remembraunce of me : And as oft as ye shall eate of this breade , and drinke of this cuppe , ye shewe the Lordes death vntill his comming . It is true , that the olde fathers with one consent call it a sacrifice : But they expounde themselues not to meane of a real offering , of a reall bodie , really present : But of a Sacrament of that real oblation , which he made once for all vppon the Crosse . For as it is called the body and blood of Christ , both in the Scriptures , and in the auncient writers , because it is a holy sacrament of Christes body and blood : so is it tearmed of the olde writers , a Sacrifice , and the selfe same sacrifice , that Christ did once offer vppon the Crosse , because it is a Sacrament of that oblation , to put vs in a thankefull remembraunce thereof . Chrisostome and Saint Ambrose doo say , That wee offer vppe Christ daily : But we doo it in remembrance of his death , and worke a memorie of that sacrifice . He was offered vppe once : But this sacrifice is , as it were , a copie drawen out of the first originall , to put his death and passion alwaies in our remembraunce . Augustine also in the 20. booke against Faustus sayeth , That the Iewes before Christes comming , in offering vp the sacrifices appointed in the law , did promise and prophesie of Christes oblation vppon the crosse . Christe when hee died , did perfourme it in deede : and we Christians , now after his ascention into heauen , doe celebrate the memorie thereof in the Lordes Supper . But the Papistes are not content with this : But they say , they haue him really present , and holde him vp , in their handes , in the same quantitie , that he was vppon the Crosse , though not after the manner of quantitie , and reallie offer him vp to the father . They that thus bragge of Christes captuitie , would hold him captiue .

Brulifer saith , Quem totus mundus capere non potest , noster captiuus est : non ergo , dimittamus priusquam quod petimus obtineamus . Whom the whole worlde cannot conteine , is now our captiue : therfore let vs not let him goe , vntill he haue graunted our request . This and such like blasphemies , wherin they giue to creatures the honour due to GOD , they call Spirituall daliance . But it is indeede more than daliance : for it is plaine Spirituall fornication . Therefore let vs followe the Prophets Counsel . Stand vppon the waies and consider , aske of the old waies , which is best . &c.

Last of all , Communion . Christe did not institute a priuate Masse , but a Communion : he willed all that was present to take and eate : he commaunded them all to drinke . In the Church of Corinthus and in all Churches many hundred yeares after Christe , it was the action of the whole Churche , wherein many eating of one breade , shoulde bee made one mysticall bodie . It appeareth by Iustinus Martyr , in his Apologie to the Emperour Antonius for the Christians , Cyprian , Ambrose , and the Liturgies that goe abroade in the name of Iames , of Basil of Chrisostome , and the oldest writers , that when the Lordes Supper was ministred , there was some parcell of scripture read , a Sermon made vnto the people , a collection for the poore : and all that was present did communicate . Chrisostome saith , Qui mysteriorum particeps non est , improbus et impudens adstat . Hee is an impudent looker on , that beeyng present , doeth not communicate . This was Catholike religion in those dayes : But now in Poperie , without preaching , without teaching , without sense and vnderstanding , in a tongue that the Prieste himselfe vnderstandeth not , in a corner without Communicantes , one eateth and drinketh all . Howe muche therefore are we bound , to geue God most harty thankes , that hath mooued the Queenes Maiestie , her Councel , the Cleargie , Nobilitie , and Commons of this Realme , that they , geuing good eare vnto the Prophet Ieremies Counsell in this place , haue stoode vpon the Wayes , & considered , haue asked of the olde wayes , which is the best ? and haue restored vnto vs , the olde , auncient , Catholike , and Apostolike religion , as well in other principal pointes of doctrine , as in the Lordes Supper , and haue deliuered vnto vs , not an halfe or mangled Supper , but the whole Supper , not a superstitious and idolatrous ceremonie , to transubstantiate the holy signes into Christes naturall bodie and blood , but an holy Sacrament instituted by Christe , wherein we feede on Christe , we eate his bodie , wee drinke his blood sacramentally , spiritually , effectually , and sufficiently , to the spirituall nourishing both of our bodies and soules to eternall life : Not a propitiatorie sacrifice for the quicke and the dead , ( that greate grounde of Popishe Purgatorie ) but a liuely memorie and representation of Christes death , vntill his comming . God for his Christes sake make vs thankefull , continue his Truth and veritie amongest vs , and graunt , that as shee cannot bee spoyled of this marke of Antiquitie , so it woulde please him euen for his Christes sake , that shee may finde suche fauour among men in earth , that shee may weare openly the other two badges , I meane Consent and Vniuersalitie . God blesse the Queenes maiestie , Queene Elizabeth , with many and prosperous yeares , conuerte or confounde all her enimies , and giue all vs grace , that bee here gathered togeather for this holy purpose , that wee , bearing a feruent loue , towardes almightie GOD , a dutifull obedience towardes her Maiestie , and her Lawes , and vnfeigned charitie one towardes an other , come not to this holy table , for fashion sake to please the worlde , but of verie good zeale to God and his worde : That we receiuing these heauenvly mysteries to our endlesse comfort , may dwell in Christ , and Christ in vs , may be one with Christ , and Christ with vs , may be made members of his mystical bodie in this life , & in the life to come pertakers of his celestiall kingdome : Vnto the which he bring vs , that most dearely bought vs , Iesus Christ the righteous : To whom with the Father and the holy Ghoste , three persons & one true and euerliuing God , be all honour praise dominion and power for euer and euer . Amen