The displaying of the Popish mass wherein thou shalt see, what a wicked idol…The displaying of the Popish masse vvherein thou shalt see, what a wicked idoll…
The displaying of the Popish mass wherein thou shalt see, what a wicked idol the mass is, and what great difference there is between the Lords Supper and the Popes Mass: again, what Popes brought in every part of the mass, and counted it together in such monstrous sort, as it is now used in the Popes kingdom. Written by Thomas Becon; and published in the days of Queen Mary.The displaying of the Popish masse vvherein thou shalt see, what a wicked idoll the masse is, and what great difference there is between the Lords Supper and the Popes Masse: againe, what Popes brought in every part of the masse, and counted it together in such monstrous sort, as it is now used in the Popes kingdome. Written by Thomas Becon; and published in the dayes of Queene Mary.
Thomas Becon 1512–1567London: printed by A. Griffin for Company of Stationers, 1637
[4], 331, [1] p. · 26k words · STC 1719 · ESTC S115076
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
If we will see and worship Christ aright, we must see and worship him in spirit, sitting in his glory and majesty above in heaven at the right hand of God his father, and not behold him in the Sacramental bread with the corporal eyes, where nothing is to be seen, felt, tasted, or received with the mouth, but bread only. But before we come to your consecration, to your Sacring, and to the lifting up of ⟨p. 148⟩your little great young old God, we will first see what Christ did, afterward compare your doings with his. Christ1 sitting at the table, took bread, and after he had given thanks, he brake the bread, and gave it to his Disciples for to eat. Christ sate at the table, ye stand at an Altar.2 Christ took bread to make it a Sacrament of his body, ye take a little thin round Cake, or rather a thin piece of starch to make it the natural ⟨p. 149⟩body of Christ, God and man, and to offer it for a Sacrifice for the sins of the quick and the dead. Christ delivered the bread to his Disciples, to eat it in the remembrance of his death, ye take the bread, and hold it up above your head, and make a show of it to the people, and when ye have once so done, ye alone devour and eat it up. Christ brake the bread, signifying thereby the breaking of his body on the ⟨p. 150⟩Altar of the Cross for the Salvation of the world, according to this his promise in the Gospel of Saint John 3I am that living bread which came down from heaven. If any man eateth of this bread, he shall live for ever. And the bread that I will give is my flesh, which I will give for the life of the world. Ye break the bread also, which ye say is the natural body of Christ, flesh, blood, and bone.4 But very fondly ye break it. For ye break ⟨p. 151⟩
your Host (I use your own terms) in three parts, holding it over the chalice, while you break it, I think because ye would lose none of the blood, that should issue out of the body, which ye newly have made, and now suddenly ye break and destroy again.
If we wil see and worship Christ aright, we must see and worship him in spirit, sitting in his glory and majestie above in heaven at the right hand of God his father, and not behold him in the Sacramentall bread with the corporall eyes, where nothing is to be seene, felt, tasted, or received with the mouth, but bread onely. But before wee come to your consecration, to your Sacring, and to the lifting up of ⟨p. 148⟩your litle great young old God, we will first see what Christ did, afterward compare your doings with his. Christ1 sitting at the table, tooke bread, and after hee had given thankes, he brake the bread, and gave it to his Disciples for to eat. Christ sate at the table, yee stand at an Altar.2 Christ tooke bread to make it a Sacrament of his body, yee take a little thinne round Cake, or rather a thinne piece of starch to make it the naturall ⟨p. 149⟩body of Christ, God and man, and to offer it for a Sacrifice for the sinnes of the quicke and the dead. Christ delivered the bread to his Disciples, to eate it in the remembrance of his death, ye take the bread, and hold it up above your head, and make a shew of it to the people, and when yee have once so done, ye alone devoure and eate it up. Christ brake the bread, signifying thereby the breaking of his body on the ⟨p. 150⟩Altar of the Crosse for the Salvation of the world, according to this his promise in the Gospell of Saint Iohn 3I am that living bread which came downe from heaven. If any man eateth of this bread, hee shall live for ever. And the bread that I will give is my flesh, which I will give for the life of the world. Ye breake the bread also, which yee say is the naturall body of Christ, flesh, bloud, and bone.4 But very fondly ye breake it. For yee breake ⟨p. 151⟩your Host (I use your own tearmes) in three parts, holding it over the chalice, while you breake it, I thinke because yee would lose none of the bloud, that should issue out of the body, which ye newly have made, and now suddainely yee breake and destroy againe.
1What Christ did.
2Comparison between Christ and the Massemongers.Comparison betweene Christ and the Massemongers.
When ye have broken your new formed God in three parts, two pieces you keep still in your hands for flying away, and the third ye let fall down into the chalice, to lie there ⟨p. 152⟩awhile a sleeping, or to put you in remembrance of your nappy Ale and Tossed, which your pretty Parnell hath full lovingly prepared for you against your Mass be done, lest you should chance to faint for taking so great pains at your butcherly altar. Many significations have the Papists invented for those 3. broken1 pieces of the cake, which all here to rehearse were too long. I will rehearse one, and if ye desire to know more, enquire of your brethren ⟨p. 153⟩the Papists, and they shall easily teach you.2 The first part say they, which is both the longest and the greatest, doth not only signify, but also is a Sacrifice of thanksgiving to God the Father for his benefits declared to mankind in the death of Christ his son. The second is a Sacrifice propitiatory for the sins of the people, that •ee living in this world, but specially for the sins of such as have bought the Mass for their money, that they ⟨p. 154⟩may be delivered a poena & culpa toties quoties. The third piece, which is let down into the chalice, is a satisfactory Sacrifice for the souls that lie miserably puling in the hot fire of Purgatory, to deliver them from the grievous pains and bitter torments that they there suffer, and through the virtue and merits of that Sacrifice to bring them unto everlasting glory. O intolerable abomination. Here is the breaking of your ⟨p. 155⟩Host, with the goodly mysteries thereof.
When ye have broken your new formed God in three parts, two pieces you keepe still in your hands for flying away, and the third yee let fall downe into the chalice, to lie there ⟨p. 152⟩awhile a sleeping, or to put you in remembrance of your nappy Ale and Tost, which your pretty Parnell hath full lovingly prepared for you against your Masse bee done, lest you should chance to faint for taking so great paines at your butcherly altar. Many significations have the Papists invented for those 3. broken1 pieces of the cake, which all here to rehearse were too long. I will rehearse one, and if yee desire to know more, enquire of your brethren ⟨p. 153⟩the Papists, and they shall easily teach you.2 The first part say they, which is both the longest and the greatest, doth not onely signifie, but also is a Sacrifice of thanksgiving to God the Father for his benefits declared to mankinde in the death of Christ his sonne. The second is a Sacrifice propitiatory for the sinnes of the people, that •ee living in this world, but specially for the sinnes of such as have bought the Masse for their money, that they ⟨p. 154⟩may bee delivered a poena & culpa toties quoties. The third piece, which is let downe into the chalice, is a satisfactory Sacrifice for the soules that lie miserably puling in the hot fire of Purgatorie, to deliver them from the grievous paines and bitter torments that they there suffer, and through the vertue and merits of that Sacrifice to bring them unto everlasting glory. O intollerable abomination. Here is the breaking of your ⟨p. 155⟩Host, with the goodly mysteries thereof.
1What the breaking of the Host signifieth, and is.What the breaking of the Host signifyeth, and is.
Christ, say the Evangelists, took bread, brake it, and gave it to his Disciples, saying, Take, 1eat, this is my body, which is broken for you. Do this in remembrance of me. Ye also take bread and break it, but ye give it to your selves. But as Christ gave the bread to his Disciples, willing them to eat it in remembrance of his passion and death, so ought ye to do to the faithful congregation that are present, ⟨p. 156⟩and not like swinish beasts to eat and drink up all alone your selves, and afterward to bless the people wi•h an empty cup, as ye do at your high and solemn feasts. But this do ye not, therefore are ye plain Antichrists. Take this bread, saith our Saviour Christ. Take it in your hands.2 Hand off, say ye Papists. Gape, and we will put it in your mouths, and feed ye as children use to feed their Jack-daws. Handle so precious a ⟨p. 157⟩relic? Marry Sir, God forbid. The woman peradventure hath lien with her husband all night, or the husband with the wife, and shall such touch the precious body of our Lord with their hands? Marry Sir, God forbid. That were a piteous case. But ye abominable Whoremasters, ye filthy fornicators, ye stinking Sodomites, ye deceitful Deflowerers of maids, ye devilish defilers of mens wives ye cankered corrupters ⟨p. 158⟩of widows, and ye lecherous locusts, may lie with your whores and harlots all night, and the next day after go to Mass, consecrate, make, touch, handle, break and devour your God, and yet ye defile the Sacrament nothing at all. O abominable Whorehunters. O monstrous Massmongers. Honest Matrimony, after your corrupt judgements defileth the Sacrament of Christs body and blood, but filthy fornication, abominable ⟨p. 159⟩adultery, wicked whoredom, and stinking Sodomitrie advanceth the dignity thereof. O right Chaplains of that filthy Idol Priapus. But come off I pray you,3 what hath the hand more offended than the mouth that it may not touch the Sacrament? Are they not both the good creatures of God? are they not made both of one substance? and to say the truth, there cometh not so much evil from the hand, as there doth out of the mouth ⟨p. 160⟩For out of the mouth come Blasphemies, cursed speakings, evil reports, bannings, slanders, lies, malicious words, filthy tales, idle talk, singing of bawdy ballads, &c.
Christ, say the Evangelists, took bread, brake it, and gave it to his Disciples, saying, Take, 1eat, this is my body, which is broken for you. Doe this in remembrance of me. Yee also take bread and breake it, but ye give it to your selves. But as Christ gave the bread to his Disciples, willing them to eat it in remembrance of his passion and death, so ought yee to doe to the faithfull congregation that are present, ⟨p. 156⟩and not like swinish beasts to eate and drinke up all alone your selves, and afterward to blesse the people wi•h an empty cup, as ye doe at your high and solemne feasts. But this doe yee not, therefore are ye plaine Antichrists. Take this bread, saith our Saviour Christ. Take it in your hands.2 Hand off, say yee Papists. Gape, and wee will put it in your mouths, and feed yee as children use to feed their Iack-dawes. Handle so pretious a ⟨p. 157⟩relique? Marry Sir, God forbidde. The woman peradventure hath lien with her husband all night, or the husband with the wife, and shall such touch the pretious body of our Lord with their handes? Marry Sir, God forbid. That were a piteous case. But yee abominable Whoremasters, ye filthy fornicators, yee stinking Sodomites, ye deceitfull Deflowrers of mayds, yee devillish defilers of mens wives yee cankred corrupters ⟨p. 158⟩of widowes, and yee lecherous locusts, may lie with your whores and harlots all night, and the next day after goe to Masse, consecrate, make, touch, handle, breake and devoure your God, and yet ye defile the Sacrament nothing at all. O abominable Whorehunters. O monstrous Massmongers. Honest Matrimonie, after your corrupt judgements defileth the Sacrament of Christs body and bloud, but filthy fornication, abominable ⟨p. 159⟩adultery, wicked whoredome, and stinking Sodomitrie advanceth the dignity thereof. O right Chaplins of that filthy Idoll Priapus. But come off I pray you,3 what hath the hand more offended than the mouth that it may not touch the Sacrament? Are they not both the good creatures of God? are they not made both of one substance? and to say the truth, there commeth not so much evil from the hand, as there doth out of the mouth
But from the hand cometh virtuous occupation, honest labour, painful travail, getting of thy living, helping of our neighbours, and almsgiving to the poor. But ye are always like your selves, that is to say, very Antichrists. For ye are evermore contrary to ⟨p. 161⟩Christ. Christ delivered the Sacrament into his Disciples hands, and you put it into the Communicants mouths, as though the people were not so wise, as to put a morsel of bread in their own mouths. The people are much bound to you, that have so good opinion of them. Ye make them momes indeed, asses, louts, and your very riding fools God once open their eyes, that they may perceive your juggling. Ye are well worthy to have your tithes and ⟨p. 162⟩offerings truly paid,1 ye do your duty so well. Verily, they that give ought to find you Mass-mongers withal, and to maintain you in your abominable massing, do nothing else but offend God, dishonour Christ, tread under foot the precious blood of Christ, make Christs death of no price▪ maintain Idolatry, defy the holy Communion, destroy the Christian commonweal, uphold Antichrists brood, cherish Satan's Chaplains, pamper ⟨p. 163⟩Priapus pilled pates, make fat Venus stout stallions, enrich Bacchus Sacrificers,2 and nourish such monsters as do nothing else than murder, kill and slay the souls of so many as follow your damnable Doctrine, and haunt your Idolatrous Masses. Let the Christians therefore beware, how and upon whom they bestow their goods, lest by giving to Massing priests, they get to themselves everlasting damnation. The doer and maintainer ⟨p. 164⟩shall receive like punishment. He that readeth the practises of the ancient Church, shall evidently see, that the manner of the godly Ministers at that time was not to put the Sacramental bread into the peoples mouths, as ye do at this present, but to give it them into their hands. For it was not then taken and honoured for a God, as it is now, but it was reverently used and taken as an holy and worthy Sacrament of Christ. But what marvel is ⟨p. 165⟩it though ye will not suffer the people to handle the Sacramental bread, seeing ye will not suffer the3 communicants to touch your Popes holy chalice, wherein notwithstanding is not the Sacrament of Christs blood, but only mere wine dedicated and appointed to no godly use. Ye are contrary to Christ in all things. God amend you.
But from the hand commeth vertuous occupation, honest labour, painefull travaile, getting of thy living, helping of our neighbors, and almesgiving to the poore. But yee are alwayes like your selves, that is to say, very Antichrists. For yee are evermore contrary to ⟨p. 161⟩Christ. Christ delivered the Sacrament into his Disciples hands, and you put it into the Communicants mouths, as though the people were not so wise, as to put a morsel of bread in their owne mouthes. The people are much bound to you, that have so good opinion of them. Ye make them momes indeed, asses, louts, and your very riding fools God once open their eyes, that they may perceive your jugling. Ye are well worthy to have your tithes and ⟨p. 162⟩offerings truely payd,1 yee doe your duty so well. Verily, they that give ought to find you Masse-mongers withall, and to maintaine you in your abominable massing, doe nothing else but offend God, dishonor Christ, tread under foote the pretious bloud of Christ, make Christs death of no price▪ maintaine Idolatrie, defie the holy Communion, destroy the Christian commonweale, uphold Antichrists brood, cherish Satans Chaplains, pamper ⟨p. 163⟩Priapus pildepates, make fat Venus stout stallions, enrich Bacchus Sacrificers,2 and nourish such monsters as doe nothing else than murther, kill and slay the soules of so many as follow your damnable Doctrine, and hant your Idolatrous Masses. Let the Christians therefore beware, how and upon whom they bestow their goods, lest by giving to Massing priests, they get to themselves everlasting damnation. The doer and maintainer ⟨p. 164⟩shall receive like punishment. He that readeth the practises of the ancient Church, shall evidently see, that the manner of the godly Ministers at that time was not to put the Sacramentall bread into the peoples mouths, as yee doe at this present, but to give it them into their hands. For it was not then taken and honored for a God, as it is now, but it was reverently used and taken as an holy and worthy Sacrament of Christ. But what marvaile is ⟨p. 165⟩it though yee will not suffer the people to handle the Sacramentall bread, seeing yee will not suffer the
1Beware ye that maintain Massemongers.Beware yee that ma•ntaine Massemongers.
Take, eat, saith our Saviour Christ. Nay, say ye Mass-mongers, neither take ye, nor eat, but come & hear ⟨p. 166⟩Mass devoutly, & see us take and eat up altogether, and it is enough for you. Fall down, kneel & worship your Maker, that we show unto you. Honour your God that is hanged up in the pyx over the Altar, and so shall ye be good Catholics, and dear children of our mother holy Church.1 If ye come at Easter according to P. Zepherinus 2commandment, and then receive your maker devoutly, it is enough for you. At all other times we will receive ⟨p. 167⟩the Sacrament for you, and it shall do you as much good, as though you had eaten it your self. O false and subtle hypocrites, O wicked corrupters of the Lords blessed Testament.3 If other men should eat up your dinners and suppers in your stead, as ye eat up the Sacrament from the people, ye should not have so fat paunches as ye have, nor yet so fry in your grease as you do. Christ delivered the Sacramental bread to his Disciples, and bade them eat, ⟨p. 168⟩but ye eat up all your selves, and will give no man part with you. O cankered carls, O churlish chuffes! And here may we, note by the way, to what end the Sacramental bread is ordained,4 not that it should be kneeled to, nor honoured as a God, nor gazed on, nor carried about in popish pompous processions, nor offered up for a sacrifice for the sins of the quick & the dead, nor yet to reserve it, & to hang it up in the pyx over the Altar, as ye Papists do, but ⟨p. 169⟩that it should be received, and eaten of the faithful Communicants, at the Lords Supper, in remembrance of CHRISTS death, Take eat, saith our Saviour Christ. Hitherto have we heard, that your peevish, popish, private, pedlary, pelting mass, agreeth with the Lords blessed Supper and holy Communion nothing at all. Let us now see, how well ye behave your selves in the words of Consecration, as ye call them, wherein after ⟨p. 170⟩your opinion hangeth all the matter. Christ said, This is my body, which is betrayed for you. Do this in the remembrance of me. Now let us behold your consecration.5 Taking the little Cake in your hands, ye say these words. The day before he suffered, he took bread into his holy and worshipful hands, and lifting up his eyes unto heaven, to the God his Father Almighty, and giving the thanks, he blessed, brake and gave to his Disciples, saying, Take ⟨p. 171⟩and eat of this all ye.
Take, eat, saith our Saviour Christ. Nay, say ye Masse-mongers, neither take yee, nor eat, but come & heare ⟨p. 166⟩Masse devoutly, & see us take and eat up altogether, and it is enough for you. Fall down, kneele & worship your Maker, that wee shew unto you. Honor your God that is hanged up in the pixe over the Altar, and so shall yee be good Catholickes, and deare children of our mother holy Church.1 If yee come at Easter according to P. Zepherinus 2commandemēt, and then receive your maker devoutly, it is enough for you. At all other times we wil receive ⟨p. 167⟩the Sacrament for you, and it shall do you as much good, as though you had eaten it your selfe. O false and subtile hypocrits, O wicked corrupters of the Lords blessed Testament.3 If other men shold eat up your dinners and suppers in your stead, as ye eat up the Sacramēt from the people, ye should not have so fat panches as yee have, nor yet so frie in your grease as you doe. Christ delivered the Sacramental bread to his Disciples, and bade them eate, ⟨p. 168⟩but yee eat up all your selves, and will give no man part with you. O cankred carles, O churlish chuffes! And here may we, note by the way, to what end the Sacramental bread is ordained,4 not that it should be kneeled to, nor honored as a God, nor gazed on, nor carried about in popish pompous processions, nor offered up for a sacrifice for the sins of the quick & the dead, nor yet to reserve it, & to hang it up in the pixe over the Altar, as yee Papists doe, but ⟨p. 169⟩that it should be received, and eaten of the faithfull Communicants, at the Lords Supper, in remembrance of CHRISTS death, Take eat, saith our Saviour Christ. Hitherto have wee heard, that your peevish, popish, private, pedlary, pelting masse, agreeth with the Lords blessed Supper and holy Communion nothing at all. Let us now see, how well ye behave your selves in the words of Consecration, as yee call them, wherein after ⟨p. 170⟩
1Idolatry. •••iding at Easter.Idolatrie. •••iding at Easter.
For this is my body. The Author of these words as they be here recited, was Pope Alexander, about the year of our Lord 112. Here do ye not rehearse the words truly, as our Saviour CHRIST spake them.1 Some words ye added, and some ye have taken away. But I much marvel at your gross ignorance2 in this one thing. Ye put a difference between Blessing and Thanksgiving. For when ye rehearse ⟨p. 172⟩this word Be•edixit, he blessed,3 you cross and bless the bread with your greasy fingers, as though Christs blessing in that place were the wagging of his fingers, and not rather thanksgiving. For where Saint Mark hath, Cum Benedixisset, When he had blessed. Saint Matthew, Luke and Paul hath, Cum Gratias egisset, When he had given thanks. So that to bless, after Marks phrase, is nothing else than to give thanks, to praise and to magnify. And so is ⟨p. 173⟩it taken in divers places of the holy Scriptures, both in the old and new Testament. Again, ye put to these four words of Christ, Hoc est corpus meum, this word Enim, 4and ye say, Hoc est enim carpus […], one word more than ever Christ put in, because ye may be found still as ye are, even abominable liars. But for putting in this one word Enim (which is of so great virtue, say ye, that without it there can be no perfect Consecration, and then what is to be ⟨p. 174⟩thought,5 I pray you, of Christ, and of his Apostles, of the Primitive Church, and of the Greeks at this day, which never used that word) being your own superfluous addition, ye most wickedly leave out these most necessary words, that CHRIST spake, which is betrayed for you, Do this in the remembrance of me. This joyful promise, that Christs body was betrayed, given and broken for us, with the residue, ye leave out, as a thing pertaining nothing ⟨p. 175⟩to the purpose. And yet are they so necessary, that without the knowledge of them, the Sacrament profiteth nothing at all.6 If I receive the Sacrament a thousand times, & yet if I know not to what use it was instituted of Christ, what profits and benefits I have by the worthy receiving of it. If I do not set before the eyes of my mind the death of Christ, and faithfully believe to have remission & forgiveness of all my sins by the breaking of ⟨p. 176⟩Christs body, & by the shedding of his most precious blood, &c. it profiteth me no more, than the precious stone did profit. Aesops Cock.
For this is my body. The Author of these words as they bee here recited, was Pope Alexander, about the yeare of our Lord 112. Here doe yee not rehearse the words truely, as our Saviour CHRIST spake them.1 Some words yee added, and some yee have taken away. But I much marvell at your grosse ignorance2 in this one thing. Yee put a difference betweene Blessing and Thankesgiving. For when yee rehearse ⟨p. 172⟩this word Be•edixit, he blessed,3 you crosse and blesse the bread with your greasie fingers, as though Christs blessing in that place were the wagging of his fingers, and not rather thankesgiving. For where Saint Marke hath, Cum Benedixisset, When he had blessed. Saint Matthew, Luke and Paul hath, Cum Gratias egisset, When he had given thankes. So that to blesse, after Markes phrase, is nothing else than to give thankes, to praise and to magnifie. And so is ⟨p. 173⟩it taken in divers places of the holy Scriptures, both in the old and new Testament. Again, ye put to these foure words of Christ, Hoc est corpus meum, this word Enim, 4and ye say, Hoc est enim carpus 〈…〉, one word more than ever Christ put in, because ye may be found still as ye are, even abominable liars. But for putting in this one word Enim (which is of so great vertue, say ye, that without it there can bee no perfect Consecration, and then what is to bee ⟨p. 174⟩thought,5 I pray you, of Christ, and of his Apostles, of the Primative Church, and of the Greekes at this day, which never used that word) being your owne superfluous addition, yee most wickedly leave out these most necessary words, that CHRIST spake, which is betrayed for you, Doe this in the remembrance of mee. This joyfull promise, that Christs body was betrayed, given and broken for us, with the residue, ye leave out, as a thing pertaining nothing ⟨p. 175⟩
Again,1 those words, which Christ spake openly to his Disciples, unto their great joy and comfort, you partly leave out, and partly whisper in hocker mocker to your selves, that no man may be the better for your doings, and that the people may be kept still in blindness. Our Saviour CHRIST saith, What I tell you in darkness, 2that speak ye in ⟨p. 177⟩light. And what ye hear in the ear, that preachy on the house tops. But ye do clean contrary. For that which Christ spake openly to his Disciples, ye mutter it softly to your selves. O cruel soul-slayers, and bloody murderers. But is this your dexterity, uprightness, and true dealing with the Word of God?3 So to corrupt and mangle the words of the glorious Testament of the Son of God? It is not lawful to alter a mortal mans Testament, and dare ye presume ⟨p. 178⟩(O ye Antichrists) to alter and change the blessed Testament and heavenly will of the King of Glory? Are ye faithful Ministers, which deal so unfaithfully with your Lord and Master? Ye that deal so wickedly with God, how will ye deal with man? God keep all faithful people out of your claws.
Again,1 those words, which Christ spake openly to his Disciples, unto their great joy and comfort, you partly leave out, and partly whisper in hocker mocker to your selves, that no man may bee the better for your doings, and that the people may bee kept still in blindnesse. Our Saviour CHRIST saith, What I tell you in darkenesse, 2that speake yee in ⟨p. 177⟩light. And what ye heare in the eare, that preachye on the house tops. But ye doe cleane contrary. For that which Christ spake openly to his Disciples, ye mutter it softly to your selves. O cruell soule-slayers, and bloudie murtherers. But is this your dexterity, uprightnes, and true dealing with the Word of God?3 So to corrupt and mangle the words of the glorious Testament of the Sonne of God? It is not lawfull to alter a mortall mans Testament, and dare ye presume ⟨p. 178⟩(O yee Antichrists) to alter and change the blessed Testament and heavenly will of the King of Glory? Are ye faithfull Ministers, which deale so unfaithfully with your Lord and Master? Ye that deale so wickedly with God, how wil ye deale with man? God keepe all faithfull people out of your clawes.
After the have once spoken these five words,1 Hoc est enim corpus meum, over the bread, and have blasted, breathed, and ⟨p. 179⟩blowed upon it, ye kneel down to it, and worship it like abominable Idolaters, and afterward ye hold it up above your pestilent, pilled, shaven, shameless heads, that the people by looking upon it, and worshipping it, may be partakers also of your abominable Idolatry, not being contented with your own damnable estate, except ye bring other also into the same danger.2 The Author of your levation & lifting the bread above your head, was Pope Honori▪⟨p. 180⟩the third about the year of our LORD 1: 10. which commanded that the Host should be lifted up above the Priests head at Mass, and that all the people should fall down and worship it. O Antichrist. Here may all men see, how ancient a thing your holy sacring is, which is counted the best and chiefest part of your Mass when notwithstanding it is the most wicked and most abominable part of your idolatrous Mass. Verily it is not much ⟨p. 181⟩more than three hundred years old.3 Let the lying Papists therefore be ashamed to brag, that their devilish Mass came from the Apostles, seeing it is proved to be a new and late invention of Antichrist. And although the whole Mass of the Papists be utterly wicked and abominable, yet this part, which they call the Sacring, is most wicked and abominable, for as much as it provoketh the people that are present, to commit most detestable ⟨p. 182⟩Idolatries. For the people take it to be their god. They believe that bread, wch the Priest heaveth above his head, to be Christ, perfect God, & perfect man. Therefore kneel they down unto it, knock their breasts, lift up their heads, worship and honour it. When the Bell once rings (if they cannot conveniently see) they forsake their seats, and run from Altar to Altar, from Sacring to Sacring, peeping here, and tooting there, and ⟨p. 183⟩gazing at that thing, which the pilled-pate Priest holdeth up in his hands. And if the Priest be weak in the arms, and heave not up high enough, the rude people of the Country, in divers parts of England, will cry out to the Priest, hold up Sir John, hold up. Heave it a little higher. And one will say to another: Stoop down thou fellow afore, that I may see my Maker. For I cannot be merry except I see my LORD GOD once ⟨p. 184⟩in a day. O abomination.
After ye have once spoken these five words,1 Hoc est enim corpus meum, over the bread, and have blasted, breathed, and ⟨p. 179⟩blowed upon it, yee kneele down to it, and worship it like abominable Idolaters, and afterward ye hold it up above your pestilent, pilde, shaven, shamelesse heads, that the people by looking upon it, and worshipping it, may be partakers also of your abominable Idolatry, not being contented with your own damnable estate, except ye bring other also into the same danger.2 The Author of your levation & lifting the bread above your head, was Pope Honori▪⟨p. 180⟩the third about the yeare of our LORD 1: 10. which commanded that the Host should bee lifted up above the Priests head at Masse, and that all the people should fall downe and worship it. O Antichrist. Here may all men see, how ancient a thing your holy sakering is, which is counted the best and chiefest part of your Masse when notwithstanding it is the most wicked and most abhominable part of your idolatrous Masse. Verily it is not much ⟨p. 181⟩more than three hundred yeares old.3 Let the lying Papists therfore bee ashamed to brag, that their divellish Masse came from the Apostles, seeing it is proved to be a new and late invention of Antichrist. And although the whole Masse of the Papists be utterly wicked and abhominable, yet this part, which they call the Sakering, is most wicked and abominable, for as much as it provoketh the people that are present, to commit most detestable ⟨p. 182⟩Idolatries. For the people take it to be their god. They beleeve that bread, wch the Priest heaveth above his head, to bee Christ, perfect God, & perfect man. Therfore kneel they down unto it, knocke their breasts, lift up their heads, worshippe and honour it. When the Bel once rings (if they cannot conveniently see) they forsake their seats, and runne from Altar to Altar, from Sakering to Sakering, peeping here, and tooting there, and ⟨p. 183⟩gazing at that thing, which the pilde-pate Priest holdeth up in his hands. And if the Priest bee weake in the armes, and heave not up high enough, the rude people of the Countrey, in divers parts of England, will crie out to the Priest, hold up Sir Iohn, hold up. Heave it a little higher. And one will say to another: Stoupe downe thou fellow afore, that I may see my Maker. For I cannot be merry except I see my LORD GOD once
1idolatry.•dolatry.
2Sacring or Levation.Sakering or Levation.
3The Sacring is the most abominable part of the MassThe Sakering is the most abominable part of the Masse
Ah, Woe worth you, ye Mass-mongers, that are the authors of this abominable Idolatry, and through your wicked massing send thousands to the Devil, except the mercy of God be the greater. Better were •e Mass-mongers to leave your fat Benefices, your rich Prebends, your wealthy Deanries, your honourable Chaplainships, your long Gowns, your Sarsene• Tippets and your shaven crowns, and ⟨p. 185⟩become water tankard-bearers in London, or to cobble a shoo, or go to plough and cart, yea, to have a millstone tied about your neck, and be cast into the bottom of the sea, than your most stinking, wicked and vile massing to provoke so many people unto Idolatry, and to bring the wrath of God and everlasting damnation upon them, except they repent and amend.1 Verily I say unto you,2 it shall be easier for the Land of So dome at the day of Judgement, ⟨p. 186⟩than for you. But I know what ye will say: That we hold up is the very natural body of Christ, God and man,3 therefore may we all justly worship it. I ask you, how prove ye it to be the natural body of Christ? Ye answer, By the virtue of these words,4 Hoc est enim corpus meum. I reply, CHRIST spake these words of the bread, as the holy Scriptures and all ancient Writers do witness,5 and so then followeth it, that bread is Christs ⟨p. 187⟩body, and Christs body is bread. And by this means it must needs be granted, that Christ hath two bodies, one made of bread, and another of flesh, which he received of Mary the Virgin. But ye answer, Christs calling is making. Christ called the bread his body, therefore is it made his body. I answer again, Christ called himself a Vine, a Door, a Shepherd, and called his Heavenly Father a Plough-man, is Christ therefore made a natural ⟨p. 188⟩vine, a material door, a rustical shepherd, and his Father an husband-man of the country? Christ called John Baptist Elijah. 6Is John therefore made that Elijah the Thesbite, which preached in the time of wicked King Ahab? 7Christ called John the Evangelist Mary's son,8 and called Mary his mother: is John therefore made the natural son of Mary the Virgin, Christs mother? And is Mary made the very true and natural mother of John Evangelist? ⟨p. 189⟩I am sure ye will not so say. No more is the Sacramental Bread Christs natural body, although Christ called it his body, but his body in a mystery, and in a figure, as the old writers testify.9
Ah, Woe worth you, yee Masse-mongers, that are the authors of this abominable Idolatrie, and through your wicked massing send thousands to the Devill, except the mercy of God bee the greater. Better were •e Masse-mongers to leave your fat Benefices, your rich Prebeuds, your wealthy Deanries, your honourable Chaplainships, your long Gownes, your Sarsene• Tiopets and your shaven crownes, and ⟨p. 185⟩become watertankard-bearers in London, or to cobble a shoo, or goe to plough and cart, yea, to have a milstone tyed about your neck, and be cast into the bottome of the sea, than your most stinking, wicked and vile massing to provoke so many people unto Idolatry, and to bring the wrath of God and everlasting damnation upō them, except they repent and amend.1 Verily I say unto you,2 it shall bee easier for the Land of So dome at the day of Iudgement, ⟨p. 186⟩than for you. But I know what yee will say: That we hold up is the very natural bodie of Christ, God and man,3 therefore may we all justly worship it. I aske you, how prove ye it to be the naturall bodie of Christ? Yee answer, By the vertue of these words,4 Hoc est enim corpus meum. I reply, CHRIST spake these words of the bread, as the holy Scriptures and all ancient Writers doe witnesse,5 and so then followeth it, that bread is Christs ⟨p. 187⟩body, and Christs bodie is bread. And by this meanes it must needs be granted, that Christ hath two bodies, one made of bread, and another of flesh, which he received of Mary the Virgin. But yee answer, Christs calling is making. Christ called the bread his body, therefore is it made his bodie. I answer againe, Christ called himselfe a Vine, a Doore, a Shepheard, and called his Heavenly Father a Plough-man, is Christ therefore made a naturall ⟨p. 188⟩vine, a materiall doore, a rusticall shepheard, and his Father an husband-man of the country? Christ called Iohn Baptist Elias.
3The objections of the Papists concerning Christs corporal presence in the Sacrament.The objections of the Papists concerning Christs corporall presence in the Sacrament.
Tertullian that most ancient Doctor saith:1 Jesus taking bread, and distributing it among his disciples, made it his body, saying: This is my body, that is to say, a figure of my body. Hereto agreeth the saying of Saint Augustine, 2Christ did not3⟨p. 190⟩stick to say, This is my body, when he gave the sign of his body. And Saint Hierome saith, that Christ did represent the truth of his body and blood by the bread and wine. An infinite number of like sentences concerning this matter, are found in the ancient Authors, which prove evidently, that this saying of Christ, Hoc est corpus meum, This is my body, is a figurative speech. Signs or Sacraments in the holy Scripture are called by the names of the ⟨p. 191⟩things, whereof they be Sacraments and signs, as we read of the Ark, of Circumcision,4 of the Paschal Lamb, of the Sacrifices of the old Law, of Baptism, which Saint Paul calleth the Laver or fountain of regeneration, and the receiving of the Holy Ghost. And after this sort is the sacramental bread called by the name of Christs body, because it is the Sacrament, sign and figure of his body. Those things which do signify, saith Saint Cyprian, ⟨p. 129⟩and those things which be signified by them,5 may be both called by one name. And Saint Augustine rehearsing divers sentences which were spoken figuratively,6 numbereth among them these words of Christ, Hoc est corpus meum, This is my body, whereby he declareth plainly, that Christ spake these words figuratively, not meaning that the bread was his body by substance, but by signification. Moreover it is directly against the verity ⟨p. 193⟩and truth of Christs natural body, to be at more places at once than in one,7 as he must be in an hundred thousand places at once, if your doctrine be true. A stinking Sodomite, or a wicked whoremonger being dressed in his fools coat, and standing at an altar with a little thin round cake in his hand, shall with these five words, Hoc est corpus meum, and with blowing and breathing upon the bread, make Christ the king of glory to ⟨p. 194⟩come from the right hand of his father, and to touch himself in the Accidents of the little cake, until ye have eaten him, and then trudge up again to heaven, till Hoc est enim corpus meum fetch him down again if your doctrine be true. O proud Lucifers!
Tertullian that most ancient Doctor saith:1 Iesus taking bread, and distributing it among his disciples, made it his bodie, saying: This is my bodie, that is to say, a figure of my body. Hereto agreeth the saying of Saint Augustine, 2Christ did not3⟨p. 190⟩sticke to say, This is my body, when he gave the signe of his bodie. And Saint Hierome saith, that Christ did represent the truth of his body and bloud by the bread and wine. An infinite number of like sentences concerning this matter, are found in the ancient Authors, which prove evidently, that this saying of Christ, Hoc est corpus meum, This is my body, is a figurative speech. Signes or Sacraments in the holy Scripture are called by the names of the ⟨p. 191⟩things, whereof they bee Sacraments and signes, as we reade of the Arke, of Circumcision,4 of the Paschal Lambe, of the Sacrifices of the old Law, of Baptisme, which Saint Paul calleth the Laver or fountaine of regeneration, and the receiving of the Holy Ghost. And after this sort is the sacramental bread called by the name of Christs body, because it is the Sacrament, signe and figure of his bodie. Those things which doe signifie, saith Saint Cyprian, ⟨p. 129⟩and those things which be signified by them,5 may bee both called by one name. And Saint Augustine rehearsing divers sentences which were spoken figuratively,6 numbreth among thē these words of Christ, Hoc est corpus meum, This is my body, whereby he declareth plainly, that Christ spake these words figuratively, not meaning that the bread was his body by substance, but by signification. Moreover it is directly against the veritie ⟨p. 193⟩and truth of Christs naturall body, to bee at more places at once than in one,7
And oh poor wretched Christ, who at every filthy Mass-mongers commandment art compelled to come down from the glorious throne of thy Majesty, and to be handled as the Papish ⟨p. 195⟩please, either to be torn asunder with their teeth, or else to be hanged up with an halter in their popish Pyx. But know ye, O ye vile and blasphemous Papists, that though ye whisper your five words never so oft at your Idolatrous altars, and breath blast and blow, till ye be windless, ye shall never pluck the Son of God from the right hand of his Father, nor make that thin cake of yours Christs natural Body. The article of our faith is ⟨p. 196⟩that Christ is gone up into heaven, and sitteth on the right hand of God the Father Almighty, and from thence he shall come to judge the quick and the dead. Our Saviour Christ told his Disciples full oft, a little before his passion, that he should leave the world,1 and go up again unto his Father. Saint Mark 2saith that Christ was taken up into heaven, and sitteth on the right hand of God. Saint Luke saith,3 that Christ went away from his ⟨p. 197⟩Disciples, and was carried up into heaven. The Angel of God said to the Apostles,4 when Christ did ascend up into heaven: ye men of Galilee, why stand ye gazing up into heaven. This Jesus, which is taken up from you into heaven, so shall he come, as ye have seen him going into heaven. Of these words of the Angels we learn, that as Christ went up visibly, and was seen with the corporal eyes of men, but never man saw ⟨p. 198⟩him yet coming down with his corporal eyes, therefore never came he down corporally since his ascension. S. Stephen indeed saw Christ even with his bodily eyes as we read in the Acts of the Apostles. But where? Here on the earth between the Priests hands? Nay, but in heaven standing on the right hand of God. Saint Paul heard Christ speak, but from whence? from the popish pyx? yea rather from heaven. Saint Peter saith, ⟨p. 199⟩as blessed Luke testifieth,5 that Jesus Christ must receive heaven, till the time that all things which God hath spoken by the mouth of all his holy Prophets, since the world began, be restored again. This time is till the day of judgement. If ye will have Christ therefore bodily at your Masses, ye must tarry till the day of Judgement. For till that time, saith blessed Peter, he must keep heaven.
And oh poore wretched Christ, who at every filthy Masse-mongers commandement art compelled to come down from the glorious throne of thy Majestie, and to bee handled as the Papish ⟨p. 195⟩please, either to bee torne asunder with their teeth, or else to be hanged up with an halter in their popish Pixe. But know yee, O ye vile and blasphemous Papists, that though yee whisper your five words never so oft at your Idolatrous altars, and breath blast and blow, till yee be windlesse, yee shall never plucke the Son of God from the right hand of his Father, nor make that thinne cake of yours Christs naturall Body. The article of our faith is ⟨p. 196⟩that Christ is gone up into heaven, and sitteth on the right hand of God the Father Almighty, and from thence hee shall come to judge the quicke and the dead. Our Saviour Christ told his Disciples full oft, a little before his passion, that hee should leave the world,1 and goe up againe unto his Father. Saint Mark 2saith that Christ was taken up into heaven, and sitteth on the right hand of God. Saint Luke saith,3 that Christ went away from his ⟨p. 197⟩Disciples, and was carried up into heaven. The Angell of God said to the Apostles,4 when Christ did ascend up into heaven: yee men of Galile, why stand ye gazing up into heaven. This Iesus, which is taken up from you into heaven, so shall hee come, as ye have seen him going into heaven. Of these words of the Angells wee learne, that as Christ went up visibly, and was seene with the corporall eyes of men, but never man saw ⟨p. 198⟩him yet comming downe with his corporall eyes, therefore never came he downe corporally since his ascension. S. Stephen indeed saw Christ even with his bodily eyes as wee reade in the Acts of the Apostles. But where? Heere on the earth between the Priests hands? Nay, but in heaven standing on the right hand of God. Saint Paul heard Christ speake, but from whence? from the popish pixe? yea rather from heaven. Saint Peter saith, ⟨p. 199⟩
Alas, where is your Hoc est enim corpus meum after ⟨p. 200⟩your gross understanding become?1 Moreover,2 S. Paul in divers places of his Epistles declareth,3 that Christ is ascended into heaven,4 and sitteth on the right hand of God,5 and maketh intercession for us to God his father.6 So likewise do the other Apostles in their writings. Jesus Christ, saith Saint Peter, 7is on the right hand of God, and is gone into heaven. We have an Advocate with the Father: Jesus Christ the righteous,8 saith Saint John. ⟨p. 201⟩All these Authorities of the holy Scripture with many other, do testify that Christ as concerning his corporal presence is no more in the earth, but in heaven only. Christ hath in him two natures, the nature of God, and the nature of man. As concerning his divine nature, he is in heaven, in earth, and in every place. But as touching his humane nature, he is in heaven only, and there shall remain until the Day of Judgement, as ⟨p. 202⟩Saint Augustine saith,9 as concerning the presence of his Majesty we have Christ always, but as touching the presence of his flesh, it was truly said to his Disciples. Me shall ye not always have with you. For the Church had him a few days after th• presence of his flesh, but now it holdeth him by faith, and seeth him not with the eyes. Again,10 he saith, God and man is one person, and both is one Christ Jesus, in ⟨p. 203⟩every place, in that he is God,11 but in heaven in that he is man. Also in another place, Where and in what manner Christ is in heaven, it is a vain and superfluous thing to ask or demand, but we must surely believe, that he is only in heaven. If he be only in heaven, as concerning his corporal presence, as both the Scriptures and Saint Augustine affirm, how then is he either in your round cake at Mass, or else hanging up in your ⟨p. 204⟩popish Pyx over the Altar with an halter? But let us hear what the ancient Doctor Virgilius writeth concerning this matter.12 The Son of God, saith he, as concerning his Humanity, is gone away from us, but as touching his Divinity, he saith unto us: Behold I am with you always unto the end of the world. Again, forasmuch as the word is every where, and his flesh is not every where, it appeareth that one and the same CHRIST is ⟨p. 205⟩of both natures, and that he is in every place as concerning the nature of his Godhead.
Alasse, where is your Hoc est enim corpus meum after ⟨p. 200⟩your grosse understanding become?1 Moreover,2 S. Paul in divers places of his Epistles declareth,3 that Christ is ascended into heaven,4 and sitteth on the right hand of God,5 and maketh intercession for us to God his father.6 So likewise doe the other Apostles in their writings. Iesus Christ, saith Saint Peter, 7is on the right hand of God, and is gone into heaven. We have an Advocate with the Father: Iesus Christ the righteous,8 saith Saint Iohn. ⟨p. 201⟩All these Authorities of the holy Scripture with many other, doe testifie that Christ as concerning his corporall presence is no more in the earth, but in heaven only. Christ hath in him two natures, the nature of God, and the nature of man. As concerning his divine nature, hee is in heaven, in earth, and in every place. But as touching his humane nature, hee is in heaven onely, and there shall remaine untill the Day of Iudgement, as ⟨p. 202⟩Saint Augustine saith,9 as concerning the presence of his Majestie wee have Christ alwayes, but as touching the presence of his flesh, it was truely sayd to his Disciples. Mee shall yee not alwayes have with you. For the Church had him a few dayes after th• presence of his flesh, but now it holdeth him by faith, and seeth him not with the eyes. Againe,10 he saith, God and man is one person, and both is one Christ Iesus, in
Again, that he is contained in a place as touching the nature of his manhood. Of these Authorities doth it manifestly appear, that Christ, inasmuch as he is God, is in every place, but having respect to that he is a man, he is only in one place, that is to say▪ in heaven. If he be only in heaven inasmuch as he is man, then consider ye, what is to be ⟨p. 206⟩thought of the doctrine of the Papists, which teach that Christs natural body is in every place wheresoever his Godhead is. O Antichrists! If this be not to play the Heretic Marcions part, and utterly to destroy the verity of Christs humane nature, or of his natural body, what is it? But Saint Augustine saith very well in this behalf,1 we must take heed (saith he) that we do not so set forth, maintain or affirm the Godhead of ⟨p. 207⟩the Man (Christ) that we take away or destroy the truth of his body. For it doth not follow, that that which is in God, should be every where as God. Christ, inasmuch as he is God, is every where, but being man, he is only in heaven.2 But ye will object, according to your old wont, the omnipotency or almighty power of God and say, that forasmuch as he is omnipotent and almighty, he may both make the bread his body, and also ⟨p. 208⟩be in as many places concerning the corporal presence, as he list, that is to say, in infinite places at once. I answer, God is not called Almighty because he can do all things,3 but because he is able to do whatsoever his Godly pleasure is to do. For there are certain things which God cannot do, as for example, he cannot deny himself, he cannot lye, he cannot save such as die in infidelity, he cannot make another of like power ⟨p. 209⟩with himself, he cannot save the reprobate, nor condemn the Elect, which have their names written in the Book of life, &c.
Againe, that hee is contayned in a place as touching the nature of his manhood. Of these Authorities doth it manifestly appeare, that Christ, inasmuch as he is God, is in every place, but having respect to that hee is a man, he is only in one place, that is to say▪ in heaven. If he bee only in heaven inasmuch as he is man, then consider yee, what is to be ⟨p. 206⟩thought of the doctrine of the Papists, which teach that Christs naturall body is in every place wheresoever his Godhead is. O Antichrists! If this be not to play the Hereticke Marcions part, and utterly to destroy the verity of Christs humane nature, or of his naturall body, what is it? But Saint Augustine saith very well in this behalfe,1 wee must take heed (saith hee) that we doe not so set forth, maintaine or affirme the Godhead of ⟨p. 207⟩the Man (Christ) that wee take away or destroy the truth of his body. For it doth not follow, that that which is in God, should be every where as God. Christ, inasmuch as he is God, is every where, but being man, hee is onely in heaven.2 But yee will object, according to your old wont, the omnipotencie or almighty power of God and say, that forasmuch as he is omnipotent and almighty, he may both make the bread his body, and also ⟨p. 208⟩bee in as many places concerning the corporall presence, as he list, that is to say, in infinite places at once. I answer, God is not called Almighty because he can doe all things,3 but because he is able to doe whatsoever his Godly pleasure is to doe. For there are certaine things which God cannot doe, as for example, hee cannot denie himselfe, hee cannot lye, hee cannot save such as die in infidelity, hee cannot make another of like power ⟨p. 209⟩with himselfe, hee cannot save the reprobate, nor condemne the Elect, which have their names written in the Booke of life, &c.
1Ad Dardan.
2Note well the omnipotency or almighty power of God.Note well the omnipotencie or almighty power of God.
Whatsoever is contrary to his Word, that cannot God do; But it is contrary to the Word of God for Christs body to be in more places at once, than in one, yea, to be both in heaven sitting at the right hand of God the Father, and here also in earth at your popish Masses ⟨p. 210⟩in a thousand places at once, therefore is not God able to make his body to be in so many places at once, as ye feign, forasmuch as the nature of God only is infinite, and the nature of all creatures is contained in some certain one place at once. But here again ye will bring forth these promises of CHRIST.1 Wheresoever two or three be gathered together in my Name,2 there am I in the middest of them.3 Again, I am with you ⟨p. 211⟩always unto the end of the world. These promises, and such like are to be understood not of the corporal presence here on earth, but of his Grace, as the Doctors themselves do declare.4 It is to be noted, marked and considered saith Cyril, that although Christ hath taken away the presence of his body from hence, yet by the Majesty of his God-head he is always present, as he at his departure promised his Disciples. ⟨p. 212⟩Behold saith he, I am with you always unto the very end of the world. The like saying of Saint Augustine heard we before. Of all these things heretofore spoken it is evident, that the natural body of Christ is not here in earth, as ye Mass-mongers would gladly make us believe, but in heaven only, and there shall remain until the day of Judgement. Christ in the mean season being here present with us by his Spirit and Grace. Seeing then ⟨p. 213⟩that the Sacramental bread is not the natural body of Christ, God and man, but a figure, Sacrament, and holy sign of his body, with what forehead dare you either affirm that your little thin round cake, after five words pronounced over it, and you breathing, blasting and blowing upon it, to be the true, natural, real, corporeal, and substantial body of Christ, God and Man, as he was borne of the Virgin Mary, ⟨p. 214⟩and suffered for us on the Altar of the cross, or worship it your selves, or yet provoke others so to do, according to Pope Honorius decree, and not after Christs institution? What is Idolatry, if this be not Idolatry? To worship a piece of bread for God,5 what heathen Idolater ever so doted?
Whatsoever is contrary to his Word, that cannot God doe; But it is contrary to the Word of God for Christs body to bee in more places at once, than in one, yea, to bee both in heaven sitting at the right hand of God the Father, and heere also in earth at your popish Masses ⟨p. 210⟩in a thousand places at once, therefore is not God able to make his body to bee in so many places at once, as ye faine, forasmuch as the nature of God onely is infinite, and the nature of all creatures is contained in some certaine one place at once. But here againe yee will bring forth these promises of CHRIST.1 Wheresoever two or three be gathered together in my Name,2 there am I in the middest of them.3 Againe, I am with you ⟨p. 211⟩alwayes unto the end of the world. These promises, and such like are to bee understood not of the corporall presence here on earth, but of his Grace, as the Doctors themselves doe declare.4 It is to bee noted, marked and considered saith Cyril, that although Christ hath taken away the presence of his body from hence, yet by the Majesty of his God-head hee is alwayes present, as hee at his departure promised his Disciples. ⟨p. 212⟩Behold saith he, I am with you alwayes unto the very end of the world. The like saying of Saint Augustine heard wee before. Of all these things heretofore spoken it is evident, that the naturall body of Christ is not here in earth, as yee Masse-mongers would gladly make us beleeve, but in heaven onely, and there shall remaine untill the day of Iudgement. Christ in the mean season being here present with us by his Spirit and Grace. Seeing then ⟨p. 213⟩that the Sacramentall bread is not the naturall body of Christ, God and man, but a figure, Sacrament, and holy signe of his body, with what forehead dare you either affirme that your little thinne round cake, after five words pronounced over it, and you breathing, blasting and blowing upon it, to be the true, naturall, reall, corporeall, and substantiall body of Christ, God and Man, as hee was borne of the Virgine Marie, ⟨p. 214⟩
1The promises of Christ concerning concerning his presence.
If good king Hezekiah lived in these our days, he would rather play with the Sacrament of Christs body and blood, as he did with the Brazen ⟨p. 215⟩Serpent,1 than he would suffer such abominable Idolatry to be committed at the ministration of it, to the great dishonour of God, the utter defacing of Christs passion, and blood, and death, and to the dreadful damnation of innumerable souls. O England England tears, yea tears of blood mayest thou well weep, which in the prosperous time of that most godly King Edward the Sixth wert blessedly purged of all superstition, Idolatry, ⟨p. 216⟩and popish doctrine, and hadst restored unto thee the true Gospel of thy salvation, and the right ministration of the Lords Sacraments, But now for thine unthankfulness toward the Lord thy God, all these heavenly treasures are taken away from thee, and the stinking dung of the Pope most miserable cast upon thee. Lament thy sins O England, lament, lament, Return to the Lord thy God, and most humbly beseech ⟨p. 217⟩him once again to look upon thee with his merciful countenance, to take away these popish dregs, to restore unto thee his lively Word, and to bless thee again with the true ministration of his holy Sacraments, that thou mayest serve the L O R D thy God in holiness and righteousness all the days of thy life.
If good king Ezekias lived in these our dayes, hee would rather play with the Sacrament of Christs body and bloud, as he did with the Brasen ⟨p. 215⟩Serpent,1 than hee would suffer such abomiable Idolatry to be committed at the ministration of it, to the great dishonour of God, the utter defacing of Christs passion, and bloud, and death, and to the dreadfull damnation of innumerable souls. O England England teares, yea teares of bloud mayest thou well weepe, which in the prosperous time of that most godly King Edward the Sixt wert blessedly purged of all superstition, Idolatry, ⟨p. 216⟩and popish doctrine, and hadst restored unto thee the true Gospel of thy salvation, and the right ministration of the Lords Sacraments, But now for thine unthankfulnesse toward the Lord thy God, all these heavenly treasures are taken away from thee, and the stinking dung of the Pope most miserable cast upon thee. Lament thy sinnes O England, lament, lament, Returne to the Lord thy God, and most humbly beseech ⟨p. 217⟩him once againe to looke upon thee with his mercifull countenance, to take away these popish dregs, to restore unto thee his lively Word, and to blesse thee again with the true ministration of his holy Sacraments, that thou maist serve the L O R D thy God in holinesse and righteousnesse all the dayes of thy life.
This doctrine,1 that the Sacrament of the Altar, as you term it, is the true, natural, real, carnal, corporal, and substantial body ⟨p. 218⟩of Christ, is the dream of Antichrist the Bishop of Rome, and was never received in the Church till Pope Leo, Pope Nicholas, Pope Innocent, Pope Honorius, and Pope Urban, through their tyranny brought it in and compelled the Christians with fire and fagot (as the manner of the tyrannical Papists is) to receive their abominable doctrine, and yet in all ages God stored up some to confess the true doctrine of the Sacrament against Antichrist even unto ⟨p. 219⟩the death. Neither is this popish doctrine so ancient as the Papists brag. For it is not much more than five hundred years since their g•osse opinion of the Sacrament began first to be attempted. And although Pope Nicholas the second di• much in the matter, yet was it not thoroughly received nor agreed upon, until Pope Innocent the third came, which about the year of our Lord 1215. kept a Council at Rome, ⟨p. 220⟩called Latronense, I would say, Lateranense concilium: where were gathered together a swarm of Papists, about the number of thirteen hundred pilled pates, of the which number eight hundred and odd were Monks, Canons, and Fryers, chickens of the Popes own brood. Last of all came Pope Urban the Monk, in the year of our Lord, 1264. and he made up all the market. For he ordained a Feast called Corpus Christi, 2in the honour of the Sacrament, ⟨p. 221⟩so that ever after that time, the Sacrament was no more taken for a sign, figure, and token of Christs body, but for Christ himself God and man, and therefore was it reverenced, worshipped, censed, and kneeled unto, as ye teach the people to do at your unsacred Sacrings, and so are ye their schoolmasters to learn them to commit Idolatry against their Lord God, but let us go forth with our matter.
This doctrine,1 that the Sacrament of the Altar, as you terme it, is the true, naturall, reall, carnall, corporal, and substantiall bodie ⟨p. 218⟩of Christ, is the dream of Antichrist the Bishop of Rome, and was never received in the Church till Pope Leo, Pope Nicholas, Pope Innocent, Pope Honorius, and Pope Vrban, through their tyranny brought it in and compelled the Christians with fire and fagot (as the manner of the tyrannicall Papists is) to receive their abomihable doctrine, and yet in all ages God stored up some to confesse the true doctrine of the Sacrament against Antichrist even unto ⟨p. 219⟩the death. Neither is this popish doctrine so ancient as the Papists bragge. For it is not much more than five hundred yeares since their g•osse opinion of the Sa•rament began first to be attempted. And although Pope Nicholas the second di• much in the matter, yet was it not thorowly received nor agreed upon, untill Pope Innocent the third came, which about the yeare of our Lord 1215. kept a Councell at Rome, ⟨p. 220⟩called Latronense, I would say, Lateranense concilium: where were gathered together a swarme of Papists, about the number of thirteen hundred pild pates, of the which number eight hundred and odde were Monkes, Canons, and Fryers, chickens of the Popes owne brood. Last of all came Pope Vrban the Monke, in the yeare of our Lord, 1264. and he made up all the market. For he ordained a Feast called Corpus Christi, 2in the honour of the Sacrament, ⟨p. 221⟩so that ever after that time, the Sacrament was no more taken for a signe, figure, and token of Christs bodie, but for Christ himselfe God and man, and therefore was it reverenced, worshipped, censed, and kneeled unto, as yee teach the people to doe at your unsacred Sakerings, and so are yee their schoolmasters to learn them to commit Idolatrie against their Lord God, but let us goe foorth with our matter.
1The Doctrine of the Papists concerning the presence of Christ in the Sacrament, is new.
2The Feast of Corpus Christi.
The author
Thomas Becon 1512–1567
ReformersEngland
English reformer and devotional writer.
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For out of the mouth come Blasphemies, cursed speakings, evil reportes, bannings, slanders, lies, malicious words, filthy tales, idle talke, singing of bawdy ballads, &c.
cōmunicants to touch your Popes holy chalice, wherein notwithstanding is not the Sacrament of Christs bloud, but only meere wine dedicated and appointed to no godly use. Ye are contrary to Christ in all things. God amend you.
your opinion hangeth all the matter. Christ said, This is my bodie, which is betrayed for you. Doe this in the remembrance of me. Now let us behold your consecration.
Taking the little Cake in your hands, yee say these words. The day before hee suffered, hee tooke bread into his holy and worshipfull hands, and lifting up his eyes unto heaven, to the God his Father Almightie, and giving the thanks, he blessed, brake and gave to his Disciples, saying, Take
⟨p. 171⟩
and eat of this all ye.
to the purpose. And yet are they so necessary, that without the knowledge of them, the Sacrament profiteth nothing at all.
If I receive the Sacrament a thousand times, & yet if I know not to what use it was instituted of Christ, what profits and benefits I have by the worthy receiving of it. If I doe not set before the eyes of my minde the death of Christ, and faithfully beleeve to have remission & forgivenesse of al my sins by the breaking of
⟨p. 176⟩
Christs body, & by the sheadding of his most pretious bloud, &c. it profiteth me no more, thā the pretious stone did profit. Aesops Cock.
and called Mary his mother: is Iohn therefore made the naturall son of Mary the Virgin, Christs mother? And is Mary made the very true and naturall mother of Iohn Evangelist?
⟨p. 189⟩
I am sure yee will not so say. No more is the Sacramentall Bread Christs naturall body, although Christ called it his bodie, but his bodie in a mystery, and in a figure, as the old writers testifie.
as hee must be in an hundred thousand places at once, if your doctrine bee true. A stinking Sodomite, or a wicked whoremonger being dressed in his fooles coat, and standing at an altar with a little thinne round cake in his hand, shall with these five words, Hoc est corpus meum, and with blowing and breathing upon the bread, make Christ the king of glory to
⟨p. 194⟩
come from the right hand of his father, and to touch himselfe in the Accidents of the little cake, untill yee have eaten him, and then trudge up againe to heaven, till Hoc est enim corpus meum fetch him down again if your doctrine bee true. O proud Lucifers!
that Iesus Christ must receive heaven, till the time that all things which God hath spoken by the mouth of all his holy Prophets, since the world beganne, bee restored againe. This time is till the day of judgement. If ye will have Christ therefore bodily at your Masses, yee must tarry till the day of Iudgement. For till that time, saith blessed Peter, hee must keepe heaven.
but in heaven in that he is man. Also in another place, Where and in what manner Christ is in heaven, it is a vaine and superfluous thing to aske or demand, but wee must surely beleeve, that hee is onely in heaven. If hee be onely in heaven, as concerning his corporall presence, as both the Scriptures and Saint Augustine affirme, how then is hee either in your round cake at Masse, or else hanging up in your
⟨p. 204⟩
popish Pixe over the Altar with an halter? But let us heare what the ancient Doctour Virgilius writeth concerning this matter.
The Sonne of God, saith he, as concerning his Humanitie, is gone away from us, but as touching his Divinity, hee saith unto us: Behold I am with you alwayes unto the end of the world. Againe, forasmuch as the word is every where, and his flesh is not every where, it appeareth that one and the same CHRIST is
⟨p. 205⟩
of both natures, and that hee is in every place as concerning the nature of his Godhead.
and suffered for us on the Altar of the crosse, or worship it your selves, or yet provoke others so to doe, according to Pope Honorius decree, and not after Christs institution? What is Idolatrie, if this bee not Idolatrie? To worship a piece of bread for God,
