A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.

11 In the papistry they know not what is a Sacrament, nor what is the vse therof.

A Monge al the horrible corruptions which are seene in the papistry, this of the Sacraments is maruellous, as I hope that those wyll confesse which haue wel considered that which we haue summarily sayd here before. Now for to declare here all the abuses, it shoulde be a matter to long, for the which me thin∣keth it sufficient to touche the principall poyntes.

Fyrst these great Theologians know not well what a Sacrament is, nor to what ende God hath ordained the sacra∣mentes, for all his Churche. Neyther be contented to haue polluted the holy bap∣tisme, and abolished the holy Commu∣nion of our Lord, as we shall say hereaf∣ter, but also of a symple Ceremonye of the laying on▪ of handes, they haue made fowre Sacraments: that is to saye, con∣firmation,

penance, the orders, & annea∣ling. And moreouer because the number of 7. pleaseth them very wel, they would also haue mariage a sacrament, wherof we wyll speake something briefly.

First of confyrmation.

Concerning confirmation it is certain that the true auncient Byshops exami∣ned those whiche were baptised in theyr infancie, and caused them to render con∣fession of theyr fayth, when they were come of age, for to confirme them. And after in laying handes vpon theyr heade (which is a most ancient ceremonie, the which Iesus Christe & his Apostles haue vsed) commended thē to God. The same also was done to those which were sedu∣ced by Heretykes, and after were tetur∣ned to the Church. Nowe for vs, God be thanked, this examynation and instru∣ction is reestablyshed, and dilygently ex∣ercysed in our Churches. But these contrarywise, hauing vtterly abolyshed

the cause of any such manner of doings, notwithstanding, haue made a fayre sa∣crament without worde, promise, or or∣dynaunce of God, after they haue put to theyr creame, oyle, & what they lyst else, because y^e laying on of hands with pray∣er, séemeth to them, to be a verye lyght thing. Finally, for to ioyne an execrable blasphemy to theyr ignorance, haue not ben ashamed to prefer theyr sacramēt of confirmation before the holye baptisme, as theyr Canons declareth playnly.

Of penance.

It hath bene declared here aboue in y^e articles. 13. 14. 15. 16. 17. 18. and. 19. of the. 4 poynt which be the causes & the effects of true penance: then much lesse would we abolish penance. Moreouer in the article 46. of the sayde fowrthe poynt, we haue shewed howe Baptysme is the true Sa∣crament ordayned of God, by expresse testimony on the scripture. a But these not content with the ordinances of God, vnder this shadow that opē and publyke

sinners, according to the discipline of the Churche (of the which I haue spoken in his place) were reconcyled to the con∣gregation, with prayer and imposition of handes, after they had fulfylled that which was enioyned them, by y^e ecclesy∣astical senate (not to saitsfice to God, but for to amende the slaunder, and to geue sufficient testimonye of theyr amende∣ment) these I saye vnder this shadowe, haue confounded and ouerthrowen all together, in making a newe Sacrament of penaunce, of which they make three partes, to wéete, contrition of the harte, confession of the mouth in the Priestes eare, & satisfaction by works. Whereof we doo principally reproue thess which followe.

Fyrst, of their owne braine and fanta∣sie onely, they haue brought in this Sa∣crament, which can not be but false be∣cause there is no worde of God for it.

Secondlye, for that they requyre as necessarye to saluation, all the partes a∣boue sayde, wherein they shew themsel∣ues

not as Phisitions, but very mur∣derers or killers of the consciences, as it shall be sayde hereafter.

Thyrdlye, they requyre an entyre and full perfection in all the aforesayde three partes▪ the which is impossible for man to doo. So all men maye, sée to what ende theyr doctrine tendeth.

Item for to make vp the whole heape of wickednesse, they adde to it this blasphe∣my, that by the merytes of those things, theyr sinnes be pardoned. And so by thys meanes abolish and make of none effect, the benefite of him, by whose bloud our soules be purified and made cleane.

In the fyfte place▪ because they shall not slaunder vs, ye shall perceyue howe we doo vnder stande of these three partes of theyr penance.

Of contrition.

Concerninge the contrition of the harte, wee know that the verye true a∣mendment of a Christian, must beginne by the feelyng of his synnes as wée haue

sayd in the article 23. of the fowrth poynt but in such wyse that it may be a way to lead vs to the frée mercy of God, and not to thinke to wype out our sinnes, by the merite of our contrition, which is not a meryte of ryghteousnesse, but a sorrowe due to our sinne.

Of confession.

As of confession we finde fyue kynds, the which we teach and practise warely and dilygently according to the worde of God, not for to séeke therein remission of the sinnes, but as fruites and effectes of the true féeling of our sinnes.

The fyrste, is publyke confessyon of the whole Churche towardes God, when they do assemble themselues ordinarylye to heare the worde of God, or extraordy∣narily, in some afflictions or trouble a.

The seconde, is of euery one partycu∣larly, opening his harte ordinarilye be∣fore God, to aske pardon of him, after the example of the Publican b.

The thirde is, when a synner extraor∣dinarilye, touched with the true zeale of God, commeth so farre as to confesse o∣penly his myserie, and the mercy of God towardes him after the example of Da∣uid, and many other c.

The fowrth is particularlye d, that is to wéete, when a synner desyringe con∣solation and assuraunce of his saluation, commeth to hys neyghbour, and prin∣cipallye to his Pastor, whose offyce is to shewe the vse of the worde of God, as well to the whole flocke which is com∣mitted to him, as to euery person par∣ticularlye. But hée muste take héede howe hée layeth this yoake vppon theyr consciences, for God hath not made it as a lawe.

And also there▪ must bee héede taken more nearer, that they ioygne not nor attribute absolution eyther to the person of the Pastour, or to the vertue of cer∣taine wordes pronounced.

Nor to any other thing, thē to the pure grace of God in Iesus Christ, apprehen∣ded

by faith. As is declared to vs by his worde, as hath bene spoken before in the Articles. 25. 26. 27. &. 28 of the fift poynt.

The first is when a sinner reconcyleth himselfe to him whom he hath offended, be it to one particular person, or to ma∣ny c, or to the whole Church: which is a confession & reknowledging of syns or∣dained of God, which foloweth alwayes a true repentaunce.

Beholde then the maner of knowled∣ging our synnes, grounded vpon the ho∣ly scriptures: and teacheth vs moreouer that none can be sufficiently sory and pe∣nitent for his sinne. But concerning the necessity to confesse our sinnes to priests as they call them, leauing out nothyng at all, as if remission of sinnes depended vppon such a recytall: we dare by Gods word boldly affirme, that it is a very de∣uellishe and wycked ordinaunce, wherof no fruit can ensue in the Church of God. As also it appeareth y^• it was neuer in∣stituted of God, by the opinion of the ca∣nonistes, but by Innocent the thyrde g.

It is apparant that of a long tyme there was in some Churches, a certain person ordained among the elders or auncients for the vse of the fowrth and fift kinde of confession, wherof we haue spoken: But there is no cause why to impose this law to any people, or to binde the consciences to a thynge impossyble, that is to saye, to perfyte recytall of all his synnes, much lesse to establishe the remission of sinnes, in the same. But afterwarde this cu∣stom was abolyshed in Constantinople, by Nectarius, predecessour to S. Iohn Chrisostome, who afterwarde speciallye condempned thys auricular Confestion. And yet there was in that tyme no such seruitude or bondage ioyned to it, nor was neuer vsed or done by Nectarius, nor yet Chrisostom had not approued it, as to haue bene ordained of God, eyther necessary, or profitable to the Church h.

Concerning satisfaction, we knowe thanked be God, that true repentaunce requyreth that he whiche hath offended, shall satisfye to hym that is offended, as

much as maye be possible. Moreouer, we receyue and embrace, (with good mode∣ration) the auncient custome of the eccle∣siastycall disciplyne, toward those which haue offended the Church, and which de∣sire to be vnited againe into the flock: but as to God to appose and set againste his wrath, any other thing then y^e only satis∣faction of Iesus Christ, we say & affirme boldly, that it is the most wicked & excre¦able blasphemy that can be. For consider their penaunce, as they call them, for the most part be vile Idolatries & superstiti∣ous infamies, partly of their owne na∣ture, as Pylgrimages, Masses, prayers, nūbred & compted, and none vnderstande them, worshipping of Idols, & such other abhominations, couered vnder y^e shadow of good ententes, & partly because of the abuse, of fasting, almoses, afflictions of body: all the which things and such other lyke tende to Idolatry, when they ioyne to them the opinion of deseruing or me∣rite, in mingling them with the bloud of Christ.

¶ Of the extreme vnction called anealing.

Amōg other things, wherunto a past or is boūd, we do count y^e visitatiō of y^e sick, whom he ought to comfort & to assure thē of theyr saluation as is required, & accor¦ding to the contents of the word of God. Now the apostles & other of the ancient Church, so long as y^e gyft of miracles en∣dured, haue vsed in theyr visitations, not only this ceremony of laying on of hāds but also oyle, wherewith they annointed the sycke i, not after forme of medicine, nor yet to make an ordinary sacrament in the Church. For they themselues ne∣uer vsed it, and yet muche les dyd they blesse or worshyp the oyle, or to crosse it, or to ioyne it to certaine vertues: and in briefe, nothing les then to coniure or charme it. But to assure the sicke person, certainly by this visyble signe and cere∣mony. But these men on the contrarie they come neuer to the sick, but as do the

Rauens to the carrayne, and also knowe well that the gyft of healing by miracles was not geuen to the Church〈…〉〈…〉 for a certain tyme. Neuertheles they haue re∣tayned and kepte the sygn•• and marke, yea, as necessarye to saluation for soules abolishing the benefyte of Iesus Christe, after they haue vtterly disguised it, with a thousande manner of apyshe playes at the least. For the Apostles vsed not the oyle, but in those whiche they healed my∣raculously. Therefore these ought to be ashamed, not onely to vse as they falsely alleadge as the Apostles dyd, but vse it in those which be out of all bope of lyfe: by reason wherof they call extreame vncti∣on, or the last annoynting.

Of orders.

Concerning theyr orders as they call thē. Nay what disordex was there euer so great in the whole world. For they be not yet accorded how many ther be. For one nameth seuen, the other nyne, and some thyrtéene. But to speake as it is we

may answere truely, that there is no one order in altogether▪ And as concerning offyces, we shall shewe hereafter that they haue not retained one of those whi∣che God dyd appoint in his Church.

And for their sacramentes as they call them, where is any one word or promise of God in their trompery? Secondly con∣cerning the Ceremonies whiche they doo vse in their orders. cā they shew any one of them ordained of God? By what title then shoulde they be sacramentes? But consider we the same more nearely. It appeareth that in the Church of God the persons lawfully called and elected, for to serue aswell to to the word, as the go∣uernement of the ecclesiasticall affayres, were as consecrated & dedicated to God, by the ceremony of laying on of handes, with the prayers of the whole Churche. But these people not content with this simplycitie, what they haue done? They haue quite put awaye the custome of the aunciēt Church▪ & brought in this which foloweth, yea with a strange language.

Of the clericall tonsure.

First, their must be a clericall tonsure where as they clyp thrée or fowre lyttle ••eaires in his crowne, and he must haue a lytle blow on the eare, and then put his head in a surplyse, as they call it, and be∣hold a Priest ready made, able to haue a benefice, paying honestly for it, and to be exempte from the secular magistrate in time of néede, except being of age he wer maried to a widow, or were twise mari∣ed. Behold the foundation of the Popish clergie, as comfortable & agréeing to the worde of God & the auncient Cannons, as the diuels be to the Angels.

Item, if one looke on the ceremonies of the iiij. orders which they call Minores, they geue the keyes of the Temple into the hand•• of those which they call Ostia∣rie. A booke to handle to those they call Lectors: to their Exorcists certain forms and maners of coniurations, and to their Acolytes, they gaue tapers and crewets

to touche. Notwythstandinge, those which receyue these fayre sacramentes, haue neyther Temples to shutte, nor Bybles to reade, nor Diuels to coniure, nor Bishops to folowe: and what more, they receyue all those offices at one tyme together. Who is it now that séeth not that all this is a verye apyshe playe and mockery to God and his Church.

Also for the thrée orders which they cal Maiores, beholde howe it goeth. Those which they call Deacons, receyue a stole vppon their lefte arme, with a text of the Gospell chopped in péeces. Then my Lord the Byshoppe (without callyng or Byshopryke) putteth hys handes vpon him, to make vp the measure of the aun∣cient ceremony. And yet notwithstan∣ding, these godly misteries they playe all in a straunge and vnknowen language. And howe shall hée bee a Deacon whiche hath no goods for the poore to distribute? No, for it is not geuen him in charge by my Lord Byshop.

But to put wine in the chalice and bread on the paten▪ To make cleane the alter and dresse it fayre, to beare the crosse, to synge the Gospell and the Pystle to the people in a straunge tongue, and to doo other apyshe playe in theyr highe masse. Beholde howe correspondent the Dea∣cons in the Churche of God, were wyth these of the papistry.

The subdeacons receyue of the Bishop the Chalyce and the paten. And of the archdeacons, the crewettes with water, for (as they saye) theyr office is to beare the crewette and the to well, to geue the Priest to washe, to set the implementes for the masse vpon the aulter, to receyue the offeringes, whereof the poore get no∣thing. Behold an other mommery.

Finally, their priests be ordained ma∣nifestly for to abolishe and bring to none effecte, the onely oblation which Iesus Christe hath made in his owne person. They be greased with Oyle, to bring a∣gaine the leuiticall high Priesthood, abo∣lyshed by Iesus Christe. Moreouer they may

receyue a breathing of my Lord Byshop as though he had the holy ghost closed in his stomacke. Beside this they do geue him a chalice with a paten and the bread not to eate, nor to féede other, but to sing a (as they call it) which is a worde as me thinketh that should be suffycient to con∣dempne the vse of theyr lowe masses, as they call them. Here ye may behold for theyr mysordered orders.

Of mariage.

For mariage it hath bene sayde before in what reuerence we haue it according as it is Printed in our seruice Bookes, plainly to be séene. But these men be for the most parte, as great contempners of maryage, as they are great louers of all kinde of lechery and whoredome (as hea∣uen and earth can wytnes) puttyng ma∣ryage when they lysfe, in the place and number of the Sacramentes, by a verie apishe and ignoraunt manner. As it hath bene declared to them, I thynke a thou∣sande tymes. Yet notwithstanding wyll

they permit the spyritualtye as they call them, to vse this sacrament? No truely, least that Christendome shoulde bee lost. So much seemeth this sacramēt to them to bee polluted and fylthye. And in déede I confesse that whoredome of all kyndes appertayneth and agreeth better wyth them: I leaue out the meanes by the whiche they pollute the holy state of ma∣trimonie, as muche as in them is, theyr foolyshe benedictions, theyr false opinion touchinge the seconde marriages, the bondage and seruitude layed vppon the conscience touching affynitie, both spiri∣tuall and temporall. I pray them of one thing, if they woulde not be angry with that I shall say, that they would accord & shew me their opinion that mariage is a sacrament, with one sentence regystred in theyr decrées, (whome it maketh auc∣thor one of their Popes named Sircius) to wéete, whether that whiche Saynte Paule sayde, those which be in the fleshe can not please God, bée vnderstande of mariage or not.

Of Baptisme.

Concerning Baptisme, certaine it is that the Lord hauing respect to his elec∣ted, hath not permytted that this Sacra∣ment should be abolished in the papistry. For they baptise in the name of the Fa∣ther, the Sonne, and the holy Ghost. The effect of Baptisme, dependeth not in any wyse of him which ministreth it: but yet notwithstanding, in howe many sortes haue they polluted it, for to bryng it to nothing, and vtterlye to abolyshe it, if it had bene possible.

Fyrst, all is sayde and done in an vn∣knowen language, and although they had spoke in the vulgare tongue, what declaration is there of the ryghte vse of holy Baptisme, in this forme and maner which they vse in the papaltie.

Secondlye, howe many sygnes and Ceremonyes, haue they ioygned to it, wythout the woorde of GOD, where∣in they staye and truste more then on

the simple and holy ordinaunce of Iesus Christe and the Apostles? And it ser∣ueth them to no purpose to alledge anti∣quitie. For tyme can not, nor may not spoyle God of the honour which pertay∣neth to him onelye, as wée haue sayde in the 22. Article of the fowrth point. More∣ouer they knowe well, that the ceremo∣nies of Baptisme, were neuer holden by the Fathers for to be of the substance of the sacrament. Therfore, when as super stition springeth, it is necessary to abolish and suppresse it. For certainely it is not possyble that the foolysh deuotion of men wyll be domegeable to the Church when they cannot bee contented with the ordi∣nance of God.

Thirdly, the grace of God it is not tyed or bound to the sacrament, as if the pro∣myse were not suffycient and stronge ynough of it selfe, but the Sacrament is onely added and put to the promise, for a greater confyrmation, namelye, when there is neyther contempte nor negly∣gence,

and we be out of all doubte that the children of the faithful are sanc∣tified from their mothers wombe. But these haue so tyed oure saluation to the exterior baptisme, that they haue willed women to baptise children in case of ne∣cessitie as th••y cal it, against the expresse decree of the third counsell of Carthage. Item in baptisme we be so regenerated by the vertue of that whiche is there fi∣gured to vs, that oryginall sinne, that is to say oure corrupt nature, is not impu∣ted to vs to damnation, and yet notwith∣standing, ceaseth not to be in vs. Al∣thoughe dayly it be quenched, and sup∣pressed by the vertue of Iesus Chryste dwelling in vs. Neuerthelesse these doe not vnderstand of what importance ori∣ginall sinne is. But doe teache that it is vtterly quenched, by the doppyng or sprinckling outwardely of water, & that it putteth awaye that sinne wherein we be all so culpable that it draweth our lyues to ruine and confusion. And so attributing that to the water which ap∣pertaineth

to the only bloud of Iesus Christ, represented by the same.

Of the Supper.

Concerning the holy Supper of the Lord, what desolation is there in all the Papistrie? It is requisite that there be signes for to represent the thing signifi∣ed, otherwise it can be no Sacramente, as we haue amply and largely declared. But these abolish the signes, saying that there is neyther breade nor wine, but onely the whitenesse and sauoure of breade and wyne, wherein they vtterly abolyshe the proportion, whiche is be∣twéene the signes, and the thing repre∣sented by them.

The coniunction of the thyng signyfi∣ed wyth the signes, dependeth on the onely ordynaunce and promisse of God, w^tout being either locall, or in any wise natural. But so only as God offreth to vs verytably, that whiche he promyseth to vs by his worde, and representeth to

oure sense by vysible signes, that is to say, the verie bodie and bloude of Iesus Chryste, to euerlastyng lyfe. But these on the contrarie, wil haue by the vertue of foure or fyue wordes, the breade to be chaunged into the bodye, and the Wyne into the bloude of Iesus Chryste, which is a verie Iuglyng or Sorcerie. For in so saying, they destroy by consequent, the humanytie of Iesus Chryste. If they alleadge furthermore, that God is Al∣myghtie, the annswere is soone made. For there is no question to know whe∣ther God can, (for we doubt not but hée can do all) but whether he wyll or not. Nowe that he wyll not, it appeareth by thys, that he hath not declared it by hys worde. But on the contrarie, it is saide, that Iesus Chryste hath taken hys body from vs into heauen, & shall not remoue from thence, vntil he come to Iudge the quick & the deade. Although concerning his diuine nature and vertue he is ouer all. Moreouer when Iesus Chryste dyd take a verie body, he dyd sufficiently

declare that he woulde not be inuisible, nor infinite concerning hys diuine na∣ture, as he sayd to his Apostles. Finally if they alledge that the bodie of Iesus Chryst is now gloryfied, the answere is peremptorie, that whē the Lord institu∣ted thys sacrament, his body was not as then gloryfied. And neuerthelesse hys wordes were then as true and verita∣ble, as they be now at this day: wherfore their saying is to no purpose, for the glo∣rification, maketh but one bodye, to be∣come one infinite thing, for it appertay∣neth but to one God to be infinite.

The ordinaunce of God ought to be playnely declared, and expounded in the ministration of the sacramentes, accor∣ding to his word, otherwise no faith can be there. But these haue wrapped the ordinance & word of the supper, among a number of things, vtterly contrarie to it, for to turn away the people from that whiche they oughte chiefly to consider. Also they say nothing, but in an vnkno∣wen language to the moste parte: and

finally muche lesse expounde they any thing, but on the contrarie, they enforce themselues to speake at that tyme basest and softeste, so that then it séemeth they blow rather than speake. And then they haue done their greate consecration, by reason wherof they estéeme themselues more worthy than the Virgin Mary, for (say they) the virgin Mary did but beare Iesus Chryst, but we make him.

The supper is the Sacrament of the communion of the faythful, as wel with Iesus Chryst, as one with another: but these against the expresse word of god, a∣gainste the nature, and the ende for whi∣che this Sacramente was instituted, a∣gainste all the custome of the auncient Church, haue changed it into their base Masses, and particular Masses, from whence shortely after, were hatched and sprong vp this gret and horrible multi∣tude of Massing Priestes.

We oughte to come to the Supper, there to receyue in our owne persons by fayth, the body and bloude of our onely

Sauiour. But these gyue in their Mas∣ses neyther breade nor Wyne, but eate vp all themselues (for all the Paryshe as they say.) But put the case that theyr Sacrament were a true Sacramente, where fynd they that the sacraments do profite them whych receyueth them not, or whether one maye receyue it by a Proctoure? But what say they to Ca∣lixte one of their Popes, whych woulde that al they shoulde be excommunicated, whiche be founde at Masse, not com∣municating the Sacramente wyth the Priest.

Also we ought to come to the Supper of the Lorde, to the ende to receyue Ie∣sus Chryste to euerlasting lyfe, by the vertue of the oblation, whiche he once made of hymselfe. These on the contra∣rie, what say they that they doe at their Masse? They offer Iesus Chryst to God his father, for the quick & for the deade. Now if this be true, where is this only oblation of Iesus Chryst, where is also his hie priesthood, & by consequent, wher

is the onely hope of our Saluation? God hath instituted two Sacramentes, that is to say, breade and wyne. These of their own authoritie (besyde that in their hye and lowe Masses there is no com∣munion, no when they kéepe their Ea∣ster, as they call it) haue taken away the vsage of Wyne, from all those whiche they call lay people. And they cannot deny, but it is against the expresse ordi∣naunce of God, and against the custome of all the auncient Chrystian Churche. But what say they of their Pope Gela∣sius, which excommunicateth expresly al those which be contēt to take the bread, and abstaineth from taking the Sacra∣ment of the bloude?

The Sacrament of the bodye, and the Sacrament of the bloude, were or∣dayned seuerally, and namely the bread oughte to be broken to be dystributed. But these in the Sacryfice of their Masse, (where as I haue sayde be∣fore there is no Communion, and con∣sequently no Sacrament of the Sup∣per,

but an horrible prophanation of the sacrament, make 3. morsels of that which they séeke no more in Heauen by faith. But they say they holde in their handes▪ and so eate their soppes & wine: what say they then to Iulie, one of their Popes which did expresly forbid them to wet the breade in the wine?

The sacrament of the supper oughte to serue vs as a ladder, for to ascende vp to heauen by faith, and there to embrace him, which is represented in the supper, by signes and visible ceremonies. By reason wherof they also yet sing Sursum corda, that is to say, not to staye them∣selues vpon visible signes on the earth, but to lyfte vp their heartes and mynds on hye, for to eschewe all Idolatrie, but these after they haue song it, doe proue themselues lyers, going clean contrary, willing the people to stay and gase vp∣on that which they holde in their hands: and do worshyp it as very God, furely a thyng so detestable, that it is mar∣uell that the earthe dothe not open and

swalowe them vp.

The sacramentes be ordained, to be ministred and vsed as hath ben saide, ac∣cording to the word of god. And therfore without this vse and ministration, they be no sacramentes, as S. Augustine de∣cla••eth playnly speaking of the bread of the supper saying: suche things be hono∣rable, and religious things, but not mar∣uelious, or miraculous things, but these contrariwise, close it in their boxes, wor∣ship it as very God, and yet the wormes wyll eate it: they make it rest some cer∣tayne dayes of the yeare, and make him to walke some other dayes. Whi••h was instituted by Pope Vrbane the fourth, a boute the yeare. 1264. for the Christian church did neuer know what that ment which they cal in som places the feast of god, or corpus christi, but since. ••97. yeres which declareth sufficiently which ••orm and order of the Church is nowe, eyther theirs, or this which we now hold. Cer∣tainely it is maruell that they doe not reserue and cause to walke, or to leade a¦bout

the wine, as well as the bread, for the one is as precious as the other. It were out of order to saye, they feare the wine wil eger or waxe palled. For they holde that it is no more wine, but the pure bloud of the Lord, the which being glorified, is no more subiecte to corrup∣tion. But howe muche wanteth it after theyr doctrine, that Saincte Hierome is not an heretik, the which spake honora∣bly of Exuperius Byshop of Tholouse, for that he kepte the bloude in a cuppe of glasse, and the body in a basket of osiers, without any pompe? What shal becom of al the auncient Churche, whiche gaue the breade, not into the mouthe, but into the handes of the faythfull? What shall become of the tyme of Saynte Ciprian, where there were women which wyth∣out reprehention, dyd kéepe the residue in their coffers? Althoughe there were in it wée confesse, Superstition procée∣ding of ignorance: but yet this was far from Idolatrie, the whiche wée sée at thys day maynteyned, with all kynde

of crueltie, as though we dyd not beléeue in God to say this (whiche is true) that we must séeke Iesus Chryste in Heauen by fayth, and not with corporall eyes in this world.

The effect of the Sacrament, concer∣ning the coniunction of the signe wyth the thing signified, dependeth vppon the onely ordinaunce of God, lawfully ob∣serued and ministred. And these contra∣rywise tyeth and byndeth their conse∣cration, to the intention of him whiche dothe consecrate, so that no man can be assured, whether he be an Idolater, or no, in worshypping of that whiche they would haue to be worshypped. For if the intent for to consecrate be not in the Priest, they say themselues there is but bread. Nowe to woorship breade is very Idolatrie. But who canne be assured of the intent of the Priest, considering that men know for the most part, what people they be?

The vertue and effecte of the Sacra∣ment, concerning the receyuing of the thing signified, that is to say, of the body and bloud of the Lorde, consisteth in the fayth of him which receiueth the Sacra∣ment, bycause it is the onely meanes to receyue Iesus Chryst: but these contra∣riwise, will haue Iesus Chryst to be al∣wayes receiued, as wel of the faithful, as of the vnfaithfull, which is as muche as to lodge God and the Deuill, life and death togither.

Finally howe agréeth the garmentes and the apparell of these game players, with the supper of the Lorde, which is so much more excellent and celestial, as the signe is homely and simple? For we be no more comaunded to worshippe God by figures and shadowes, but in spirite and veritie: and if it were néedeful as yet to haue such apparel or figures, can they finde any better, than those whiche God himselfe appointed to his people by Mo∣ses? But if God hath abolyshed those things, yea namely forbidden them, as

thyngs shadowing and darkenyng the bright Sunne, now that the cleare daye appeareth, what other spirite, but the spirit of the Prince of darknesse hath mo¦ued those whiche haue forged to vs, and doe dayly inuent and forge, new figures of their owne pleasure, and after their owne desire and appetite? As aulters, Napkins, Idolles, Towels, Corporas, Chalices, & Couers, Crewe••s, Amises, Albes, Gyrdels, Cappes, Stoles, Ma∣nipuls, Crosses, Missals, Tape••s, Tor∣ches, Copes, Tunicles, Paxes, Sen∣sors, Shippes, Banners, Apyshe thyngs on féete and handes, demaundes and answeres, neyther knowing what they demaund, nor what they aunswere. And in breefe, suche a working and iugling, that themselues be constrayned to laugh at them, and turne to iesting and pas∣time, euen at their owne folke. Not∣wythstandyng they say, we be Sacra∣mentaries, whiche holde vs to the verie simple ordinances of Iesus Christ, in al feare and reuerence. And these here

which mocke god, and the world which lyue to diminishe and bring to nothyng the sacrifice of Iesus Christ, and which sell Iesus Christe dayly, as muche as in them lyeth, for as much or more money than Iudas dyd: these I saye be the pre∣lates of Christendome.

Notes

• a

  Math. 5. Mark. 1 Luke. 3 Acts. 13.
• a

  Leuit. 15 Exod. 10 Nehe. 10
• b

  Iohn. 13 Daniel. 9 1. Iohn. 1 Math. 18 Luke. 17
• c

  Psalm. 51 Math. 3 Luke. 23 1. Corin. 15 1. Timo. 1
• d

  Iames. 5.
• c

  Math. 4. and. 6.
• •• 2. Cori. 2
• g

  C. omnis vtriusque sexus de sūma tri∣nitate in antiq.
• h

  Nicephore in the histo∣ry ecclesia∣stycall. 112. booke. 28. c. Chrisost. on the Psalme 50. homil. 2 I tē sermon of penance & confession. Item. 5. ho∣mily of the incompre∣hensible na∣ture of god. Item. 4. homily of Lazarus.
• i

  Mark. 6. Iames. 5
• a

  Theyr lowe Masses be all sayde, which is a∣gainst this order to sing masse.
• Canon. 100.
• Act. 1. &. ••.
• 1▪ Cor. 11.
• Cap. reiecta consecratione. dis. 2. d. conse∣crat in decret. Note this wel.
• Note. De consecra∣dist. 2. cap. comperi〈…〉〈…〉.
• De consecra. dist. 2 chap. crimen.
• Third boke of the Trini∣tie. 10. c.
• S. Ciprian Sermon. 5. de lapsi••.