A SERMON Preached at York, before the right Honourable, Henry Earl of Huntingdon, Lord Precedent of her majesties Council established in the North, and other noble men, and Gentlemen, at a general Communion there, the 23. of September in the eightienth year of her majesties reign:  
By Mathewe Hutton Deane of York.  
¶ Imprinted at London, for Richard Sergier. Anno. 1579.   

W. C. ¶ To the Reader, the knowledge & blessings of the truth.  
AS the zeal & strength of our gracious sovereign, the Queen, was very great to the praise of God, and the blessedness of her kingdom, in bringing the Gospel by a re-entry into this land, when the Lord brought her, in his rich mercy unto the kingdom: So her majesties care hath been from time to time great also, by the preaching of the word, by many good Laws, by the authority and countenance of her Magistrates, to further the course and advance the estimation thereof, to the relieving of the people from that darkness, wherein they walked: that coming to the light of the truth, they may become children of the light, and inheritors of the life, which is in Christ jesus. This hath appeared many ways in many places, and namely in her Province of York, at a solemn assembly of the honourable and worshipful of those parts: where after a very learned and godly Sermon, fit for that assembly and action, they were together partakers of the lords table, to testify to God their religion, to show their obedience to her majesties proceedings, and to leave it witnessed to the whole world, that they embrace the Gospel, and labour, by their example, to draw others also to the love of the same truth.  
Touching the Sermon, For the Author's great learning and good Spirit, it must carry great praise with as many as know him, especially with them, that know him best. As many as know him not, may in reading it, behold the good graces of God in him, for the work of the Gospel, and a notable spirit plainly and sound confuting the chiefest grounds of the Popish religion: upon which sandy grounds notwithstanding (though they pretend Peter to be the rock) many build, not foreseeing the ruire and great fall of the house.  
For, Antiquity and Generality are good marks of the church, joined with better: alone, they may aswell justify sin and error, as the romish Church. Those other chief marks it hath not, the true and pure use of the word and Sacraments, But as it wanteth the chiefest marks of the Church of Christ, which deceive not: So it hath undoubted signs of the church of Antichrist, a doctrine prejudicial to the offices and merits of Christ, a foundation that GOD hath not laid, the persecutions of Antichrist, the blasphemies of Satan, the merchandises of the great whore of Babylon, and the mark of the beast. O that they, which have traffic with her, would come out of the merchants false light, and might have their eyes open, and their hearts also, to consider what stuff they have for their souls laid in pawn to her, for payment of their obedience and tribute.  
As for their justification by works and not by faith only, it doth plainly show, they understand neither the imperfection of their perfectest works, nor the grace of GOD, which saveth them, that believe thorough faith in the merits of Christ alone. Which faith notwithstanding necessarily bringeth forth good works, not meritorious causes, but manifest notes to us of our salvation in the merits of Christ jesus the Lord and Saviour.  
In that they forbidden the people to read the scriptures: they commit too too manifest violence, in withholding our evidence, in dispossessing us of our father's last will and Testament. How shall they demand the legacy, that know not the gift? How shall they keep the conditions, that know not the covenant? If they say the scriptures are hard, they speak (to say no worse) ignorantly, of the will or power of God that either would not, or could not speak plainly, and to the heart of his people, to the understanding of his children. But as the children of this world, they were wise in their generation: they kept that back, which might bring the kingdom of God forward: they put the light under a bushel, that it might not shine to those that came into the house. Darkness did best set out and most maintain the works of darkness. Nevertheless, sure it pleased God for his glory, to show mercy unto many, causing the light to shine out of darkness, and bringing this evidence into light, and the light thereof into the possession of the sons of men. They (as many of them as appertain to the holy election of God) have had eyes to see, and hearts to consider, what it is to walk in darkness, and in the shadow of death, what it is to lie fast bound in Babylon in misery and iron, and what it is to devil in the house of God, to behold his beauty, and to visit his holy temple, to serve the Lord, and to wait for the fullness of his rich mercies in Christ jesus our Lord. As for the sufficiency of the Scriptures, if no man may add any thing, there wanteth nothing: If no man may take any thing away, there is nothing too much. Whereupon they that have eyes to see and will see, may behold that the scriptures are all sufficient and perfect: dangerous therefore is the contrary doctrine of Hosius, one of the Master Masons at the great building of Trent: But his doctrine is lately and sufficiently confuted.  
Whereas they deny some, the lawful remedy against fornication, their deeds bewray their doctrine: for they not regarding it, died in the disease, whereof they condemned the remedy.  
For the Invocation of Saintes, and the doctrine of the new mediatorship to the Mediator, which is but one, it showeth a great faith and trust in those Saints, as being more ready and willing to help, where they promise' no help, than God, that doth both promise, and keep the covenant of mercy made to Abraham and his seed, even as many of them, as seek the face of God, and walk in newness of life, which is the true seed of Abraham, and the Israel of God. But if Saintes can be neither so able, (if they be able at all) nor so willing to hear & help us, as is the mighty & most loving God of our salvation, why do any in a blind niceness strain courtesy, to pray unto God, which is commanded, and make no conscience to give his honour to others, which is forbidden.  
Concerning the mass, it hath been long ago publicly indicted, and truly condemned of gross Idolatry and forgery. Saint Paul in that great mystery, testifieth for himself to the Corinthians, That he added nothing to the simple institution of the lords supper: but what he received, that he redelivered, and what he received not, that he delivered not at all. But they of the Mass have delivered in charge to be believed and received, a body without quantity or quality, a sacrifice for the quick and dead, a worshipping, a reservation, and such like superstitions and abominations, antic (I grant) and old borne in respect of these times: but neither they nor their mother conceived in respect of the Apostles time.  
These points, that I have but in a word or two noted, are plainly and learnedly handled in this Sermon: I trust in the mercy of God, to the redeeming of many from error that heard it, or, without a set judgement against the truth shall diligently read it. Others, that already embrace the truth, and yet in opinion rather than in reason and judgement, (of which sort I would there were not many) may here receive reasons out of the word of god, to confirm their good zeal and judgement, to answer for themselves and their religion, when they shall either be asked a reason of their hope and faith of the brethren, or otherwise shall be assailed of the adversary. For, good Reader, labour and provoke others to labour, especially those under thy charge, for ability to answer for their religion: and to show better evidence for their inheritance in heaven, than any man can show upon record for his inheritance on the earth.  
Therefore I desire thee, not so much in these words, which I have written in love to the matter, & the Author, as I crave it in my heart at thy hand, to make thy fruit of this sermon first preached, to kindle flames of zeal in the hearers, to their increase of knowledge, & a good conscience: And now allowed to the print in the same godly purpose, to nourish & preserve the same zeal with great increase in all the readers, especially of those, that have already heard it, & may now read the same again: which will be as the former and latter rain, to make the fruit ripe, and full in Christ jesus. Which fruit that thou mayst reap, I leave thee to the work and instruction of God's holy Spirit, praying thee, when in hearing or reading these Sermons, thou findest the rich treasure of knowledge and faith, to pray earnestly to God, that the same most rich treasure of his word may be plentifully bestowed upon all men in all places far and near, to the everlasting glory of God's holy name, in gathering those, that are to be gathered and in keeping them, that are already gathered in Christ jesus. Amen.   
jerem. 6.16. 
State super vias, & videte & interrogate de semitis antiquis, quae sit via bona? & ambulate in ea: & invenietis refrigerium animabus vestris. Stand upon the ways, consider, and inquire of the old ways, which is good, and walk therein: and ye shall find rest unto your souls.  
IN the time of the Prophet jeremy, there was great contention among the preachers of the word, the true teachers of the people of God, and the false Prophets. For th'one threatened war, and captivity unto the people, for the great wickedness of the land: the other said: Pax, pax. All should be well. Thone said: Templum Domini, templum Domini: The Temple of the Lord, the Temple of the Lord, & that the Lord would never destroy that holy place: the other cried, that the house of God was become a den of thieves: & the Lord would surely visit that place. The one commended the ceremonies, & rites of the law, & exhorted the people to offer up their sacrifices, as most sweet & pleasant to the Lord the other said, that their incense oblations & burnt offerings were to him an abomination, because they were offered without faith, the only salt & seasoner of all our works. The one cried the traditions of th'elders, the traditions of the fathers, the other answered, that they worshipped God in vain, teaching for doctrine the ●●ceptes of men. In this contentious tim● there were many (especially of the su●…est sort, that doubted whom to believe, ●…hom to mistrust, which way to avoid, & w●●h to walk in. And therefore the Prophet● ●…e. bringeth in, in this place almighty ●●d himself speaking to the people & tel●… them, what they should do. State super ●…s, & videte, etc. Stand upon the ways & ●nsider, etc. In which words, he wille●…ē not to be careless in things touching ●…ir salvation, but studious painful & la●…ous. Stand upon the ways & consider, inquire, etc. 2. He showeth them, where to seek the best way, not in new ways found out of late, but in the ways that have been of old time: Ask of the old ways, etc. Thirdly he would not have them think every old way to be walked in, & therefore willeth them, among the old ways, to search the best, & walk therein: last of all to encourage them, to follow his counsel, he telleth them, what they shall gain thereby: And you shall find rest unto your souls. The same doctrine is as needful to us now, as it was then to them, seeing the same occasion is among us at this time, that was among them. For while there is great disputation every where in matters of religion, while the Papists show one way to salvation, the Protestants an other: the papists say, Templum Domini, templum Domini: The holy Church of Rome, the holy catholic church of Rome, the protestāns reply, Facta est meretrix urbs fidelis: & that she is now become the whore of Babylon: the papists say, The constitutions of the church the traditions of our mother the church: the Protestants answer, that they worship god in vain, teaching for doctrine, the precepts of men. there are many that have wavering minds, & know not what way to take: To them no doubt, the Counsel of the Prophet is very good: Let them stand upon the ways & consider, and inquire of the old ways, which is best, & walk therein: & they shall find rest unto their souls.  
The text containeth these two points, the Counsel, and the Commodity ensuing: The Counsel is, To stand upon the ways, and consider, to ask of the old ways: which is best, & to walk therein. The fruit that will grow thereof: is, That we shall find rest unto our souls. But because I can not speak of every parcel at large, I have chosen to entreat only of these two points showed unto me by the text, and by the time required at my hands. First very briefly, that we must seek the good way among the old ways, and yet not every old way to be walked in: secondly by a brief discourse, through the chiefest points of religion, I will declare, that that old way is the best, wherein our Fathers walked by the commandment of almighty God: and that also that is the Oldest way of all, & that corruption of Popery is a way of later time found out. The which thing that I may do, so that the name of God may be glorified, and we that be here present edified, I shall desire you, to assist me with your hearty prayer. etc.  

STand upon the ways, and consider, etc. He would not have us negligent in things pertaining to our salvation, but vigilant, and painful to find out, and to know the truth. He telleth us where to seek, among the Old ways. Lo, Antiquity is one note, or mark of Verity. Vincentius Lirinensis saith: there be three especial marks or badges, to know which is true Doctrine in the Church, Antiquity, Universality, 
Antiquity,  and Consent. And surely where these three concur in the church, there is no doubt but there is the truth, there is the Good way, wherein we should walk. But because truth dwelleth as a stranger here on earth, and hath more enemies than friends, she findeth not so much courtesy amongst men, to be suffered to wear all ways all these three badges: Therefore the same Vincentius asketh the question, what is to be done, if error do invade the greater part of the Church, and be maintained with Consent of the greater part? He answereth that in such case, we must fly to Antiquity. He giveth an example: The wicked doctrine of Arrius had once almost infected all Christendom: Constantius the Emperor was an Arrian: Liberius Bishop of Rome an Arrian for a time, and gave his handwriting against the divinity of our Saviour Christ: almost all the Bishops in the world did yield to that blasphemy: he saith, That in this case, the former time must be considered, what was the doctrine of the Church, before Arrius began to spread his heresy, & that is the truth. For it goeth not with religion, as it doth with the statutes of the Realm, and judgements at common Law, where the later is thought the better: For in religion, the first and oldest is the best. The doctrine of the Church is older than any Idolatry or superstition of the Gentiles, the Gospel was preached in Paradise by God himself. The seed of the woman shall break the Serpent's head, 
Gen. 3.15.  The writing of Moses older than any writing of the Gentiles, The doctrine of the Apostles, older than Popery, or any other heresy. Tertullian against Praxeas, saith, Quod peraequè adversus omnes haereses preiudicatum sit, id esse verum quodcunque primum id esse adulterum quodcunque posterius. This must be taken as a rule to prejudice all heresies, that that is true which is first, that counterfeit & false, which is brought in afterward. Truth it is that Basilius saith to Amphilochius cap. 29. Persuasiva sunt quodammodo vetera dogmata, velut in antiquitate canicie quadam reverendum quiddam habentia. Old religion is apt to persuade men to embrace it. For why? The antiquity thereof is as it were grey hears, & hoar head, that moveth men to reverence it. Yet must we take heed, that we be not moved with the only name of Antiquity, that we be not deceived with a vizard, or coloured white head and beard. For truth many times is accused of Novelty and error, & much commended for the Antiquity. When the Gospel of Christ was first preached unto the Gentills, it seemed new unto them, and they alleged Antiquity, for the defence of their idolatrous religion. Act. 17. May we not know (say the Philosophers) what new Doctrine is this, whereof thou speakest? And in the 19 chap. Demetrius the Siluersmith, and the Towneclarke of Ephesus allege not only universality, but also antiquity for their goddess Diana. And Lactantius in his book De justitia saith: Deorum cultores libenter errant, & stultitiae suae favent, a quibus si rationem requiras persuasionis eius, nullam possunt reddere, sed ad maiorum judicia confugiunt, quòd illi sapientes fuerint, etc. The worshippers of false Gods are willingly deceived, and flatter themselves in their own folly, of whom if you ask a reason of their conscience, they can yield none, but fly to their forefathers, and say, that they were wise men, and not like to be deceived. And Symmachus that famous Senator, but sworn enemy to Christ's religion, writeth thus, (as Prudentius saith Lib. 2.) Si longa aetas authoritatem religionibus faciat, servanda est tot saeculis fides, & sequendi sunt nobis parents, qui foeliciter secuti sunt suos. If continuance of time give authority to religion, we must still give credit to so many hundred years, since the days of King Numa, a thousand years at the lest: and we must follow our fathers, who most happily followed their forefathers. Lo, they did not examine the ways of their fathers, whether they were good or evil, yet would they needs follow them, & thought Antiquity a sufficient argument so to do. I read of one Radbodus King of the Phrisians, a Panim, that when he was persuaded to become a Christian, and was ready to be baptised, and had one foot in the fount, he stayed, and asked the Bishop, what was become of all his progenitors, and which Way they were gone, that were never christened, nor believed in Christ? The Bishop answered, that without baptism, and the faith of Christ, he had no warrant, but to say, that they were gone to hell: he pulling out his leg again out of the water, Surely, saith he, I will go with them for company. So a great sort had rather err with their forefathers, thento embrace the truth, if it seem unto them new. Cresconius the heretic could say to S. Augustine: Our fathers received this of their fathers: Truth, saith S. Augustine. Sed errantes ab errantibus: As the jews received of their fathers, that the body of Christ was stolen out of the sepulchre: but being false at the beginning, sustenance of time will not make it true. Therefore if our fathers err, we may not follow them, neither is every old way good, but that only, wherein our fathers have walked by the commandment of God, as showed unto them by his holy word. Therefore the Prophet willeth us to ask of the old ways, which is good, and walk in it, And Hierom saith: Stand upon the ways: that is, upon the Prophets: they be the ways, that will bring us to Christ, who is the way, the truth and life, And Tertull against Marcian saith: Constat id verius, quod prius, id prius, quod ab initio, id ab initio, quod ab Apostolis traditum. It is plain, that that is the truest, which is first, that first which was from the beginning, that from the beginning, which was delivered by the Apostles. Against which way no Custom though it be never so old, may prevail. Christ said that he was Truth, & did not say that he was Custom. Cyprian, Epist. ad Pompeium. Consuetudo sine veritate vetustas erroris est. Custom without truth, is nothing else but an old error. And Lib. 2. Epist. 3. Non debemus attendere quid aliquis ante nos faciendum putaverit, sed quid, qui ante omnes est, Christus prior fecerit. We must not regard what any man, before us, hath supposed good to be done, but what Christ did, which is before all. And this in deed is the true Antiquity, that we must embrace: this is the old way, wherein the Prophet exhorteth us to walk: this is the way, which Christ by his Prophets, his Apostles & word hath taught us, & this indeed is the oldest way. In comparison of which, the corruption in Popery is new and lately invented, as will appear, if we do make a brief discourse through the principal points of religion now in controversy.  
And first to begin with our justification. 
justification.  The scripture teacheth that we are conceived in sin, borne in sin, brought up and nousied in sin, by nature the children of wrath, death & damnation, bondmen & slaves unto Satan. The old way and only true way to be delivered from death, and to be received into God's favour again, is by our Lord and saviour jesus Christ: 
Gen. 3.15.  Who alone is the seed of the Woman, that broke the Serpent's head: 
Gen. 18.18.  Who alone is the seed of Abraham, Isaac, and jacob: In whom all the nations of the earth are blessed: 
Esaie. 53.5.  Who alone was wounded for our transgressions, 
Esaie. 63.3.  and broken for our iniquities: Who hath trodden the wine press himself alone, and of all the people, there was none with him: Who in the fullness of time, came as it were out of the bosom of his father, took upon him our nature, was borne of the virgin Marie without sin, and in our nature, did not only fulfil the Law of God most absolutely: (which we should do, and can not do, by reason of the corruption of our flesh) but also in the same nature, did most obediently suffer most cruel death upon the cross, to that end, that if we effectually believe in him, his punishment should stand in steed of our punishment, his righteousness, in lieu of our righteousness in the sight of God. This is the old and only good way for sinners, to obtain gods favour again. For the Scripture teacheth it: 
joh. 3.16.  So God loved the world, that he gave his only begotten son: that whosoever believeth in him, should not perish, but have life everlasting, 
Math 11.18.  Come unto me all ye that travel, and are heavy laden, and I will refresh you. 
Rom. 3.24.25  We are justified freely by his grace, through the redemption that is in Christ jesus, whom GOD hath set forth, to be a reconciliation through faith in his blood. 
Ephe. 2.8.9.  By grace are ye saved through faith, and that not of yourselves: it is the gift of God, not of works, lest any man should boast himself. 
1. Io. 2.1.2.  If any man sin we have an advocate with the father, jesus Christ the righteous, & he is the propitiation for our sins. By which places and such like, it appeareth plainly, that the efficient causes, the fountain and wellspring of our justification, is the love & mercy of almighty God: the matter and form, price and merit, is Christ's obedience, death & passion: the final end is the glory and praise of God, and our endless salvation in Christ's kingdom: the instrument or hand, wherewith God doth reach unto us salvation from heaven in Christ jesus, is the Gospel, and the preaching thereof: The instrument or hand, whereby we take hold of Christ and his merits, is a true and lively faith in Christ our Saviour: The fruits of the spirit working in us, and the true effects of a justifying faith, are virtuous and charitable deeds. Of which Saint Augustine saith: Sequuntur justificatum, non praecedunt iustificandum. Good works follow in him, that is justified, but go not before in him that is justified. If this be the best and oldest way, which ascribeth all our salvation wholly to Christ his merits: it followeth, that that is an erroneous and lately found out way of the Papists, which attribute some part of our salvation, to our own worthiness, to the merits of Saints, to the works of supererogation, to the sufferings of Martyrs laid up in the Pope's treasure house. For though the sufferings of Martyrs, be the sufferings of Christ, and in them Christ doth suffer in his mystical body: yet this suffering is not the price of our redemption, nor any part of it, but his death and passion, and blood that he shed in his natural body upon the cross once for all. Saint Augustine: tract in johann. 84. Etsi fratres pro fratribus moriamur, tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur. Albeit, one brother die for an other, yet is the blood of no Martyr shed for remission of sins. And in the same place: Imitari quis potuit morientem, nemo autem redimentem. In dying, some man might follow Christ, but in redeeming, no man could follow him. Leo also a Bishop of Rome, in three places affirmeth the same. Epistola. 97. ad Leonem Augustum. Epistola. 83. to the Bishops of Palestine, & in the twelfth, Homily of Christ's passion: That no Saint, by his death, did pay an other man's debt. For, that was only the office of Christ (as Basill saith) who alone was void of sin, and he alone the unspotted Lamb of God, that taketh away the sins of the world. As for the sufferings of Martyrs, they are (saith Leo) Patterns of Patience to others, but merit no righteousness. And this he sayeth, to the great impoverishing of the treasure-house of merits, and no small discredit to Popish pardons. Let us therefore follow the counsel of the Prophet jeremy, Stand upon the ways and consider. etc. It is an old way showed unto us by GOD himself, that all men aught to read and learn the Scriptures. Christ saith, This is eternal life, to know thee the only true God, and whom thou hast sent jesus Christ: And he commandeth To search the Scriptures, for they are they, that bear witness of him. And Hierome sayeth in the Preface to the Prophet Esaias, That not to know the scriptures, is not to know Christ. And Chrisost. upon the Epist. to the Coloss. 3. willeth Lay men to get them the Bible into their houses, as the wholesome medicine of their souls: If not the whole Bible, yet the new testament at the lest. Audite obsecro seculares omnes, comparate vobis Biblia, animae pharmaca. etc. And he imputeth the cause of all evil, to the ignorance of the scriptures. Therefore it is a new way lately found out, that ignorance is the mother of devotion. Let us therefore follow the Counsel of the Prophet, Stand upon the ways and consider. etc.  
It is an old way, wherein God's children have walked, to believe that all things needful to salvation, are contained in the word of God. This Saint john teacheth the cap. 20. Many other things did jesus, which are not written in this book: 
The Sufficiency of the Scriptures  but these are written, that you might believe, that jesus is the son of God, and that in believing, you might have life by his name: Which words Cyrillus expoundeth thus: Non omnia quae dominus fecit, conscripta sunt, sed quae scribentes, tam ad mores quám ad dogmata putarunt sufficere. All is not written that Christ did, but so much as the writers thought sufficient, as well to manners, as to doctrine. Saint Aug. de doctrina Christiana. lib. 2. Cap. 9 saith, In his quae apart in scriptures posita sunt, inveniuntur ea omnia quae continent fidem moresque vivendi. All things containing faith and manners, are manifestly set down in the scriptures. Basilius de fidei confession saith. Manifesta est elapsio a fide, & superbiae crimen, aut reprobare quid ex hiis quae scripta sunt, aut superinducere quid ex non scriptis. It is a manifest sliding from the faith, and a great pride, either to reject any thing that is written in the word of God, or to bring in any thing unwritten, 
john. 10.4.  For Christ's sheep hear his voice, and will not hear the voice of an other. And in his Morals he saith, That if whatsoever is not of faith, 
john. 10.4.  is sin, if faith come by hearing, hearing by the word of God, whatsoever is brought in beside the word of God, is not of faith, and therefore sin. This old way teacheth us, to content ourselves with the truth of God's word.  
But it is a by way lately found out, to clog the Church with unwritten verities, & to make the traditions & constitutions of the Romish Church, as necessarily to be believed and received, as the scriptures of God. Therefore it is good for us, in this point also, to harken to the counsel of the Prophet jeremy, To stand upon the ways, and consider, to inquire of the old ways, which is the best, etc. It is an old way showed unto us by God himself, 
The marriage of Ministers.  that the Ministers of God's word may please him in the holy state of Matrimony, instituted in Paradise by almighty God himself, the first Priest that coupled man and wife together in holy Wedlock, honoured by our Saviour Christ in Cana of Galilee, 
john. 2.  not only with his blessed presence, but also with the first miracle that he did. S. Paul saith, Marriage is honourable among all men, and the bed undefiled, 
Hebr. 13.4. 1. Cor. 7.9.  and they that have not the gift to live continently, are counseled to marry. Ignatius Scholar to Saint john the Evangelist, in his Epistle to the Philadelphians, desireth of almighty God, to be received in the kingdom of Christ, and to sit but even at the feet of those that were married men, and pleased God highly in that holy state: As Abraham Isaac and jacob, and Esaias, and other Prophets of God: As Peter, and Paul, and other Apostles. Chrisostome also upon the Epistle to Titus, saith, That matrimony is so precious a thing, that therewith a man may be exalted to the high seat of a Bishop. Gregorius Nazianz, in monodia in Basilii vitam, saith, That. S. basil's father being a married Bishop, was nothing hindered thereby from doing his office. The same Gregorius also in the funerals of his father, saith, That he being a married Bishop, was much holpen in his office by the wisdom & diligence of his wife, Gregory's mother. Sozomenus, lib. 1. cap. 11. saith, That Spyridion a godly bishop had wife and children, and yet nothing hindered by them in his calling, but was so holy that he wrought miracles, Theophilactus upon the. 8. chap. of Matthew: Peter's wives mother was sick. etc. Learn here, that Matrimony is no hindrance to virtue: for the chief of the Apostles had a mother in Law. But the Papists say, that the Apostles left their wives, when they followed Christ and preached the Gospel. But Saint Paul saith, 1. Cor. 9 That Peter and the rest of the Apostles, did carry their wives about with them. So doth Clemens of Alexandria an old writer, schoolmaster to Origines about 1300. years ago, understand the place in the 3. book. Clemens also Bishop of Rome in the seventh book (if it be his book, as the Papists say it is) saith, That Peter did carry his wife about with him, when he went about preaching. For truly if the Apostles, after their calling, should have cast of their wives, they should have done contrary to the Canons, that are called canon's Apostolorum (of which the Papists make great account.) The sixth canon is this: Episcopus, aut presbyter uxorem propriam nequáquam sub obtentu religionis abiiciat. A Bishop or priest may not in any case put away his wife, under colour of religion. And the Council holden at Gangra in Paphlagonia, about the year of our Lord 324. doth accurse them, that think a married Priest, by reason of his marriage, may not offer, and refuse to receive, if he minister.  
The general Council also at Nicaea in the year 318. doth allow the opinion of Paphnutius: That it is Chastity for one to keep company with his own wife. And the sixth general Council dist. 31. decreeth, That Priests and Deacons, shall neither at their orders taking, be compelled to vow a single life, nor after constrained to be separate from their wives. And Simmachus Bishop of Rome, he saith, as Gracian reciteth dist. 81. Volumus ut sacerdotes prohiberi debeant, ne cum mulieribus conversentur, excepta matre sorore, vel uxore. We will that Priests shall not be conversant with any woman, except she be his mother, sister, or wife. And this to be the old way, the very gloss itself confesseth: Loquitur secundum antiqua tempora. He speaketh according to times long ago past. In which old way notwithstanding the Priests of the East Church have walked and do walk until this day. And surely if the priests of the Latin Church had walked in the same, albeit their worldly pomp had not been so great, yet the godliness of their life had been nothing less than it is. For true it is, that is said in the Council at Basil, penned by Aeneas Silvius afterward Pope of Rome, and called Pius the second: Multi saluarentur in sacerdotio coniugato, qui sterili in presbiteratu damnantur. Many Priests might be saved in matrimony, which being unmarried, are condemned. The same Pope, (as Platina writeth) had often times this sentence in his mouth: Magna ratione sacerdotibus ablatae sunt nuptiae, sed maiori restituendae videntur. There was great cause to take marriage from Priests, but greater, to restore it unto them again. Alfonsus' also the Spanish Friar confesseth plainly, That marriage by the institution of God, is no hindrance to Priesthood. Wherefore if this be the old way showed unto us by the word of God, 
1. Tim. 4.3.  that Matrimony is lawful for all sorts of men: We may conclude with Saint Paul, That to forbid marriage is the doctrine of Devils: that it is a new way leading to perdition, 
Heb. 13.4.  to forbidden a thing that is honourable amongst all men: and to wink at fornication, which is detestable before God: Si non caste tamen caute: To give a dispensation, to keep a Concubine, which can not be dispensed withal, and not to permit a lawful wife, which needeth no dispensation. But let us stand upon the ways and consider, inquire of the old ways, which is the best. etc.  
It is an old way showed unto us by God himself, to direct all our prayers unto God: 
Prayer unto God.  All the prayers in the old Testament and in the new, are wholly and only made unto God. And so we are commanded to do. Psal. 50. 
Psal. 50.15.  Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Christ taught his Apostles to pray unto God: 
Math. 6.9.  Our father etc.: He willeth them, To ask in his name, and it shallbe granted them S. Paul. 
1. Tim. 2.5.  1. Tim. 2. That there is one mediator between God and us. 1. john. 2. If any man sin (saith he) we have an advocate with the father jesus Christ the righteous, 
1. john. 2.11.  and he is the propitiation for our sins. As for prayer to the Saints departed, or to any Angel, we have neither example, nor commandment in all the scripture. The Angel Apoc. 19 refused to be worshipped of his fellow servant. 
Apo. 19.10.22.9.  Augustine de vera religione, cap. 55. saith, Honoramus Angelos charitate, non servitute. We honour the Angels in loving them, not in doing service unto them. And of the Saints departed he saith. Honorandi sunt Martyrs propter imitationem, non adorandi propter religionem. We must honour the Martyrs, so that we make them patterns, to imitate and follow, we may not worship them in way of religion. Chrisostome commendeth very much the woman of Canaan, 
Math. 15.22.  for that she came not to the Apostles for her daughter, but directly to Christ. Vide prudentiam mulieris, non rogat jacobum, non obsecrat joannem, non pergit ad Petrum. See the wisdom of the woman, she doth not entreat james, she doth not beseech john, she goeth not to Peter, but directly to Christ. And in the same place, If thou have a suit to a man, thou askest what he doth, and whether he be at leisure or no? And thou hearest that either he is a sleep, or not at leisure, and peradventure the servant will not vouchsafe to give thee an answer: But if thou goest to God thou shalt need none of these things, neither minister, nor Porter, nor mediator. Christ alone, both God and man is the only Mediator, both of redemption and intercession. Augustine lib. 2. cap. 8. contra Epist. Parmeniani, Pro quo nullus interpellat sed ipse pro omnibus, hic unus verusque mediator est. He that prayeth for all, and none for him, he is the only and true Mediator. Epiphanius: contra Colliridianos. Ne commedas de ligno, etsi pulchrum est lignum, non tamen ad esum: etsi pulcherrima est Maria, et virgo, et honorata, non tamen ad adorationem nobis data, sed ipsa adorans eum, qui ex ipsa carne genitus est. 
Gen. 3.2.  Thou mayest not eat of the tree (said God to Adam) though the tree be fair and pleasant to behold, yet is it not given to be eaten on: So, though the virgin Marie be most beautiful in all virtue, an holy virgin, and honourable, yet was she not given to be worshipped, but she herself did worship him, which was borne of her as touching the flesh. He saith further: Sat in honore Maria: pater, filius, et spiritus sanctus adoretur, Mariam nemo adoret. Let the virgin Marie be had in honour: the father, the son, and the holy Ghost must be worshipped: as for the virgin Marie, let no man worship her. All the Psalms of David all the prayers of the godly, throughout the whole scripture, are directed unto. God alone. And in deed this is the old and safe way, warranted by the word of God. As for the invocation of Saintes, in comparison of this way, is a very new way though it be found in divers ancient writers. But it is a way found out of very late time, to turn all the Psalms of David into prayers to the virgin Marie, and to turn and change Dominus into Domina, the Lord into our Lady as Bonaventura, a schoolman of great estimation among the Papists, hath done. As for example: Where David saith in the fourth Psalm. Hear me when I call, O God of my righteousness, etc. Bonaventura saith, 
Bonaventura his Psalter. Psal. 4.1.  Cum invocarem exaudivisti me domina, et e sublimi solio tuo mei dignata es recordari. When I cried, thou heardest me, O our Lady, and vouchedstsafe to remember me from thy high throne. 
Psal. 16.1.  Where David saith in the sixteenth Psalm, Preserve me O Lord, for in thee have I put my trust. bonaven saith, Preserve me, O our Lady, for in thee have I put my trust. Where David saith in the 54. Psal. Save me, O god, for thy name's sake, & avenge me in thy strength: 
Psal. 54.1.  Bonau. saith, Domina in nomine tuo saluum me fac, et ab iniustitiis meis libera me. Save me O Lady for thy name's sake, & deliver me from mine unrighteousness. Where David saith, in the 110. Psalm: The Lord said unto my Lord, sit thou on my right hand, 
Psal. 110.1.  until I make thine enemies thy footstool Bonaventura saith, The Lord said unto our Lady, O my mother, sit on my right hand, etc. And not only the Psalms of David turneth he thus, but also the Song of Moses, the prayer of Ezechias, Te Deum, Benedictus, Benedicite, Quicunque vult, and the whole Litany. And yet notwithstanding these blasphemies, Pope Sixtus the fourth of that name, did canonize this Franciscane Friar for a Saint, in the year of our Lord 1482. But this is a new way, and a great way about, to turn our prayers from God most merciful, most mighty, most able to help us, and most willing to hear our prayers, and to pour them out, not only unto the dead, (who whether they hear us or not, we can not tell) but also to stocks and stones, which have eyes and see not, 
Psal. 115.5.  ears, and hear not, mouths and speak not, hands, and handle not, feet, and walk not.  
But it is true that followeth in the same Psalm: They that make them, are like unto them, and so are all they that put their trust in them. Let us therefore stand upon the ways and consider. 
The lords Supper.  etc.  
The old way to minister the lords supper, is that, which our saviour Christ did go in himself, and commanded his Apostles to walk in also, set down in the 26. cap. of saint Matth. the. 
Math. 26.26. Mark. 14.22. Luke. 22.19. 1. Cor. 11.24.  14 of saint Mark. the 22. of Saint Luke, and the 11. of the 1. Cor. That Christ, in the same night that he was betrayed, took bread, and when he had given thanks, he broke it, and gave it, saying: Take, eat, this is my body, which is given for you, do this in remembrance of me. Likewise, after Supper, he took the cup, and when he had given thanks, he gave it them, saying: This is my blood of the new Testament, which is shed for many, for remission of sins, do this, as oft as ye shall drink it, in remembrance of me: for as oft as ye shall eat of this bread and drink of this cup, ye show the lords death, until he come. The Apostles liked well of this form of ministering the lords Supper, and did nothing serve from it. They were not curious, nor ceremonious, but the faithful being gathered together, after some exhortation, they recited the words of the institution, and said the lords prayer, and so distribution was made to all that was present. Platina in the life of Sixtus the first saith. Nuda primum haec erant, & omnia simpliciter tractabantur, Petrus ubi consecraverat, oration Paternoster usus est. Speaking of the lords supper: These things (saith he) were naked at the beginning, and all was handled simply and plainly, Peter when he had recited the institution, said the lords prayer. Lo: this was the Malse that Saint Peter said. That which Platina speaketh of Saint Peter, the same doth Gregory affirm was the usual mass of all the Apostles, lib. 7. in his Epistle to john Bishop of Syracuse. But afterward this Simplicity by little & little, began so to offend the successors of the Apostles, that in continuance of time all was turned upside down, the substance taken away, and the name lost. First, a little of the Name: then I will speak of the Substance itself. The Names used in the scriptures, are these: The lords supper, the body and blood of Christ, the bread and the cup of the Lord, the lords table, the participation of the body and blood of Christ. justinus Martyr and Irenaeus call it Eucharistia, thanksgiving. It was named also Synaxis, by reason of the assembling together of the faithful, to receive it. And the whole action was called Liturgia, The ministration of the lords supper. And about four hundred years after Christ, in the Latin Church it began to be called Missa: 
The word Missa.  But for what cause, there are diverse opinions. Some say that it is an Hebrew word, and derived of Masas: for Mas signifieth Tributum, a tribute paid unto the Prince. And this interpretation agreeth well unto the lords Supper, wherein we offer up unto GOD the sacrifice of praise and thanksgiving, for the redemption of mankind, by the death and passion of our Saviour Christ, as a tribute and bounden duty, that we own unto God: But some had rather have it derived of Nasas, which is to lift up: and Nes, in Hebrew signifieth a standard or banner. For this they think doth agreed very well unto their Mass, wherein they lift up Christ (as they say) in form of bread, to be worshipped of the people, and offer him up to God the Father, for the souls in purgatory. And they would feign find their Mass in the scripture, and therefore allege the. 16. Chap. of Deutro. Thou shalt keep a solemn feast unto the Lord, with a voluntary lifting up, 
Deut. 18.10.  or oblation of thy hand. The Hebrew word is Missah. Lo say they, the very name of our Mass, is in the old Testament. But I marvel, why they are so fond, to think, that this place maketh any thing for their Mass, seeing that that Missah, which the jews offered up in the feast of Pentecost, was not Christ's body, (which then was unborn) but certain loafes of bread made of their new corn, whereof some were leveined, and offered up unto the priests use? Or why abhor they in their Masses. Leveined bread, used in the jews Missah, sith they will needs borrow their mass, from the Missah of the jews? The thing of itself (I grant,) is indifferent whether we use Leavened or unleavened bread, at the lords table. But surely the Popish Mass should come somewhat nearer to the Missah of the jews, if they would not utterly condemn leavened bread, nor deny the substance of bread to remain after consecration. But the best opinion is, that Missa is a Latin word. And in this opinion is Polidorus Virgilius, Beatus Rhenanus, Michael Ritius, Isydorus, Ispalensis and Rahbanus. Michael Ritius lib. 2. Of his story of the French kings, saith, Antiquitus in vano deorum superstitione, peracta re divina, conversus ad plebensacerdoes aiebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. populis missio, quo verbo potestatem faciebat abeundi volentibus. Idem mos a nostris etiam seruatus est, ut libo iam libato, pronuncietur per ministrum, Ite missa est, ilicet, ire licet. In the time of the old superstition of the Gentiles, the sacrifice being offered, the Priest turning himself unto the people said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Populis missio, the people may departed. The same custom is observed amongst us Christians, that after the sacrifice offered, the minister shall say, Ite missa est. That is to say: Go, ye may depart. For Missa was used for missio: as in Tertulli. Cyp. and Optatus often we read, remissa peccatorum, for remissio. It appeareth also, that the whole action of the Lords supper was divided into two parts. To the first part were admitted, not only the faithful Christians, but also Novices and learners called Cathecumeni, as yet unchristened: And not they only, but jews, Gentiles, heretics and notorions offenders. But when the sermon was done, and the Epistle and Gospel read, and certain other prayers, and the Priest ready to go to the lords supper, than the Deacon cried, Ite missa est. At which words all departed, saving the faithful communicantes. Of this we read in the fourth Council holden at Carthag. Episcopus nullum prohibeat ingredi in Ecclesiam, & audire verbum Dei, sive Gentilem, sive judaeum, sive haereticum, ante missam Cathecumenorum. Let the Bishop forbidden no man to enter into the church, and to hear the word of God, whether he be Gentle, or jew, or heretic, before the Novices be sent away. Then after the communion was done, the Deacon cried once again, Ite missa est. By which words he gave them leave to departed, which had received the lords supper. Of this we read in Saint Ambrose, in an Epistle to Marcellina. When the Cathecumeni were sent away, word came to me (saith he) that the soldiers were in armure. Ego tamen in officio mansi, & missam facere coepi, Yet for all that, I continued still in the office of ministration, and began to do mass. In which place, this word Missa doth signify the latter part of the communion, or ministration of the lords Supper, after the Cathecumeni were sent away. This word Missa, so often sounding in their ears, being the last word pronounced unto them by the Deacon, and the word whereby they were dismissed, and the word (which some, desirous to be gone, did long for to hear, of all other words,) was made so familiar unto the people, that the whole action by them was called Missa. And after the learned also used the same word. And as the Deacon did twice pronounce Ite missa est: first when he sent away the learners not christened, then when they were dismissed that had communicated: so did they divide it into two masses. The first was called Missa Cathecumenorum, The mass of the learners or hearers: The other, Missa fidelium, The mass of the faithful. This I take to be the true interpretation and occasion of using this word Missa. For the interpretation, that Pope Innocentius maketh, 
Innocentius 3  is altogether foolish. Ipsum sacrificium, id est, hostia, dicitur missa, quasi transmissa, primum nobis a patre per sanctificationem, postea patri a nobis per oblationem. The sacrifice or host, is called Missa, because it is sent over first from the father unto us, by consecration, then from us to the father, by oblation, etc. Lo, he maketh a tennis ball of Christ's blessed body, in one day to be tossed from heaven to earth, from earth to heaven above ten thousand times. For in every mass, it is sent up and down, and if at one instant some Priests do consecrated, and some do sacrifice: at one instant it is sent up and down, which is a miracle, not much marked of the Papists themselves. But to cease to speak of Nocentius, me think I hear a Papist say: Is the mass so old in deed? And did Saint Ambrose say mass? Yea surely, S. Ambrose said mass, he confesseth it himself, it can not be denied, his own books are extant. But I add, that that mass which he said, was not the Popish mass worthily banished out of England, but the old mass, & indeed a communion. 
The Popish Mass.  As for the late Popish mass, it was more hundred years in the womb of the romish Church, while it was conceived formed, fashioned and perfected, than is the Elephant years in the dams belly, or man months in his mother's womb. It was not made altogether, but patched up by little and little: Celestinus made that part, that is called Introitus, the beginning of the mass, about the year of the Lord 430. Gregory the first made many prayers in the mass, and appointed Kyreeleson to be nine times repeated, about the year of our Lord 590. Gelasius appointed Graduale to be sung, about the year of our Lord 500 Pelagius, the commemoration of the dead, Anno Domini 560. Eutichianus is said to have made the Offertory, almost three hundred years after Christ. And one Adam de sancto victore, a Monk of Paris the Sequenties, of late time. Leo the third decreed, that in pain of deprivation, the Priests should not say mass, not not in the day time, without a candle: and that the altar should be censed with frankincense, 800. years after Christ. Moreover the holy Canon (as they call it) of their mass, is not of that antiquity, that some suppose it to be. Gregory seemeth to say, that one Scolasticus made it. But Fasciculus temporum, and Innocentius the third, say that Gelasius was the principal compilar of it. So that by the testimony of two Popes, (whose witnesses is good against themselves) there was no such Canon in the Church certain hundred years, as is used now in the Popish mass. Polidorus thinketh that no one Pope made it, but that a great number of Pope's one succeeding an other, put to their helping hands, and made it such a creature, as it now appeareth. The same Innocentius the third is he, which in the year of our Lord 1215. concluded in a Council at Laterane, that by the words of consecration, the bread and wine were changed and transubstantiat into the body and blood of our Saviour Christ. Which ground being surely laid, they would not stay there, but builded up still the tower of Babel. For his successor Honorius the third, about the year of our Lord GOD, 1218. appointed the Sacrament to be lift up over the priests head, and the people to fall down and worship it, and to set up their Idol in the highest throne of majesty. Vrbanus the fourth in the year of our Lord GOD, 1262. did institute that great solemn and principal feast, called Corpus Christi day, wherein the Sacrament should be carried about in processions in a monstrant made for that purpose, that the people might see it thorough the glass. He granted also, that all they that did fall down and worship it, should have pardons for many days. And to make all things perfect. Thomas Aquinas made a peculiar office or mass for Corpus Christi: as Platina, and Onuphrius do testify. Lo, these are the Authors of the Popish mass, and thus hath it been patched up by little and little. As for the mass, de quinque vulneribus, they will neither have Christ, nor his Apostles, nor any mortal man, to be the maker of it in earth: For the very mass book itself saith, that it came down from heaven, and was sent to Pope Boniface lying sick upon his bed, by the Archangel Raphaell with this message from GOD, that whosoever, being sick of whatsoever sickness, should 'cause the said mass to be said for him five times, he should recover his health: And if it should be said likewise five times for any soul in Purgatory, by and by it should be delivered from thence. This is set forth in print in the mass book itself, which was printed at Paris in the year of our Lord, one thousand five hundred and sixteen. If any man have the book, let him turn to Commune sanctorum, and the two and twentieth leaf, and there he shall find it. But since that time (which was 60. years ago) the light of the Gospel hath so shined in the world: and so discovered the dark clouds of Popery, that in the later prints, for very shame of the world, they have left it out. Shall we think that either Christ, or his Apostles, or Saint Ambrose, or any ancient father, did ever say any of these masses, which either were clouted up by so many Popes, so many years after Christ, or suddenly at once invented to maintain and increase superstition and idolatry? Is it not good counsel, that the Prophet jeremy giveth us in this place, To stand upon the ways, and consider, to ask of the old ways, which is best, and to walk therein, that we may find rest unto our souls? That which Christ did, and commanded his Apostles to do, that are we sure is good. But the chiefest points of the Popish mass (as transubstantiation, the denial of one part of the Sacrament to the lay people, sacrifice propitiatory for the quick and the dead, and private mass) these things were not once dreamt upon, in the primitive church. Is it like that the Apostles at the last supper, 
Math. 26.26.  when our saviour Christ sitting with them, took bread, and after giving of thanks gave them, saying: Take, eat, this is my body, which is given for you, did once imagine of transubstantiation? 
Transubstantiation.  They had been brought up in the Law of God from their infancy, which was openly read in their synagogues every Sabbaoth day. They knew (no doubt) the usual phrase of the scripture, which giveth to the Sacrament the name of the thing, whereof it is a Sacrament. Circumcision was a Sacrament of the covenant, that God made with Abraham, Isaac, and jacob, and is called the Covenant. 
Gen. 17.13.  Gen. 17. The Pashall lamb, a Sacrament of the passing over of the Angel, and is called the Passover. Exod. 12. 
Exod. 12.11.  The Rock which did yield abundance of water to the children of Israel in the wilderness, 
Exod. 17.6.  Exo. 17. was a Sacrament of Christ the true Rock, and is called Christ. 
1 Cor. 10.4.  1. Cor. 10. Baptism is the Sacrament of our second birth: and is called, The Laver of regeneration: Titus. 3. Saint Cyprian de unctione chrismatis saith: Significantia & significata eisdem vocabulis censentur. The things that signify, and the things that are signified, are called both by one name. Saint Augustine, Lib. 18. De civitate Dei, showeth a reason, Omnia significantia videntur sustinere personas earum rerum, quas significant: Things that signify, do seem as it were, to sustain & represent the person of those things, whereof they are signs. And Epist. 23. to Bonifacius he saith. Nisi sacramenta similitudinem quandam haberent earum rerum quarum sunt Sacramenta, omnino Sacramenta non essent. Ex hac autem similitudine, plerumque etiam ipsarum rerum nomina accipiunt: sicut ergo secundum quendam modum Sacramentum corporis Christi, corpus Christi est, Sacramentum sanguinis Christi, sanguis Christi est: ita Sacramentum fidei fides est. If Sacraments had not a likeness unto the things, whereof they are Sacraments, they were no Sacraments at all. This likeness is the cause that they have the names of the things themselves: Therefore, as after a certain sort, the Sacrament of Christ's body is his body, the Sacrament of his blood, is his blood: so Baptism the Sacrament of faith, is faith. Bonifacius did ask this question of Augustine. When an infant cometh to baptism, they that bring him, are demanded, whether the child believeth or no? and the answer is made, that the child believeth: How is this true, seeing the child hath no understanding? He answereth, that the child doth believe, because it doth receive baptism the Sacrament of faith, which is called faith or belief: as the Sacrament of Christ's body, is called his body, etc. Contra Adimatum Cap. 12. he saith: Non dubitavit Dominus dicere: hoc est corpus meum, cum signum daret corporis sui. Christ did not doubt to say: this is my body, when he gave a sign of his body. And Tertullian, lib. 4. contra Marcionem. Christus acceptum panem, & distributum discipulis suis, corpus suum illum fecit, hoc est corpus meum dicendo, id est, figura corporis mei. Christ took bread and when he had distributed it unto his disciples, he made it his body, saying: this is my body, that is to say: this is a figure of my body. Theodoretus dialog. 1. saith, That the Scripture useth to give the name of the thing to the Sacrament, and the name of the Sacrament unto the thing. Christ's natural body is called bread, and his natural blood is called wine: And contrariwise, very bread and very wine, is called his body and his blood. 
joh. 6.51.  His body is called bread, when he saith: Panis quem ego dabo, caro mea est. The bread that I will give, is my flesh. And Tertul. against the jews, Lactantius also Lib. 4. and Hyerome upon the 11. Chap. of jeremy, to the same effect do understand these words: 
jere. 11.19.  Mittamus lignum in panem eius. Let us put wood into his bread: which indeed are the words of the jews, that conspire against the Prophet jeremy, and take counsel to mingle poinsonfull wood into his meat, to destroy him. But because the conspiracies against God's Prophets, were figures of that wicked conspiracy of the jews against our Saviour Christ, these fathers whom I have rehearsed, apply that sentence unto Christ: Against whom, when the jews did cry, Crucifige, crucifige, Crucify him, crucify him, in effect they said: Mittamus lignum in panem eius. Let us put wood into his bread, or fasten his body unto the cross. Lo, say they, his natural body in this place is called bread. Theodoretus likewise, to prove that his natural blood is called wine, doth allege the words of jacob, Gene. 49. Who speaking of Christ, 
Gen. 49.11.  that was to be borne of the tribe of juda, saith, Lavabit in vino stolam suam, & in sanguine vuae vestimentum suum. He shall wash his garment in wine, and his mantel in the blood of the grape. This prophesy, saith Theodoretus was fulfilled, when our saviour Christ the true vine, did shed for us his most precious blood upon the cross, which blood issuing and descending abundantly out of his precious wounds his hands and side, did wash his body, which was as it were the mantel and vesture of his godhead, Neither aught it (saith he) seem strange unto us, that his blood should be called wine, because Christ saith of himself: Ego sum vitis vera. 
joh. 15.1.  I am the true vine. Now it is certain, that the juice of the vine tree, and as it were the blood of the grape, is wine. And as the natural body of Christ is called bread, and the natural blood of Christ is called wine: so very bread indeed, is called his body, and very wine indeed is called his blood. For so Theodoretus concludeth in these words. Qui quod natura corpus est, triticum & panem appellavit, & vitem rursus seipsum nominavit, is symbola & signa quae videntur appellatione corporis & sanguinis honoravit, non naturam quidem mutans, sed naturae gratiam adiiciens. He that called his natural body wheat, 
john. 12.24.  john. 12. and bread, 
john. 6.48.  john. 6. and himself a vine, john. 15. he gave this honour to the signs, 
john. 15.1.  and symbols which are seen, that he called them, by the name of his body, and blood, not changing the nature, but adding grace unto nature. But why did Christ change the names of bread and wine, and called them his body and blood? He answereth, That he changed the names, for that he would have them that are partakers of these heavenly mysteries, not to consider the things that are seen, but to have their minds fixed upon the things, whose names they bear, and to believe that change, which is by grace. And Dialog. 2. he saith: Signa mystica post sanctificationem non recedunt sua natura, manent enim in priori substantia, figura, & forma, etc. The mystical signs do not departed after consecration out of their nature, for they continued in the same substance, figure, and form, etc. Gelasius also a Bishop of Rome writing against Eutyches, saith: Certa Sacramenta quae sumimus corporis & sanguinis Christi, divina res est, unde & per eadem divinae efficimur consortes naturae: & tamen esse non desinit substantia panis & vini. The Sacraments which we receive of the body and blood of Christ is an holy thing, and therefore by the same are we made partakers of the divine nature, and yet there ceaseth not to be in the Sacrament bread & wine. This no doubt, was catholic doctrine in the days of these fathers, this was thold way, that our Saviour taught them: But the Papists have found a new way, that the words of consecration being pronounced, the bread & wine are transubstantiat into the real body and blood of Christ. yea into Christ himself, yea into God himself, per concomitantiam. For so we read in the Legend of Saintes, added unto Lombardica historia. 
Three kinds of power.  There are in God three kinds of power, magna, maior, maxima. As for example. The great power of God appeared, when he made one thing of an other, as man of the earth, and woman of the rib of man: But the greater power of God appeared, when he made heaven and earth of nothing. But this is the greatest power of all, that one creature, of an other creature, should make the creator: And this power is given neither to Angel nor Archangel, but to the holy Priests. What is blasphemy, if this be not blasphemy? Surely I cannot tell. God that made all things, is not made himself, neither can he make himself, for if he could be made, he were not God. And shall a sinful miserable Popish Priest, in a corner take upon him to make the maker of all? Let us therefore give ear unto the Prophet's counsel. Let us stand upon the ways and consider, inquire of the old ways, which is best, and walk therein, and we shall find rest them, that the people did receive the Lord's supper in both kinds? And so they do in the Greek Church unto this day. Gabriel Biel, a school Doctor confesseth, that this institution continued in the church a great while, neither can he tell, when one kind began to be used first, nor how it came in. And Alphonsus confesseth also, that although he had bestowed great pain to know, how and when the people began first to receive in one kind, yet could he not find it out. And surely, it was never taken to be heresy, to keep Christ's holy institution, before the Council at Constantia in the year of our Lord 1417. Let us therefore stand upon the ways, and consider, ask of the old ways. etc.  
thirdly, 
Sacrifice.  Christ in his last supper did not sacrifice for the quick and the dead, for the sins of the whole world, for that did he once for all, upon the altar of the Cross. Which oblation being most perfect, neither can nor needeth to be repeated. For repetition is an argument of imperfection Heb. 10. Moreover whereas there are four things to be considered in Sacrifices (as Saint Augustine saith) Quis? Quid? Cui? 
Heb. 10.3.  pro Quibus? Who doth offer? What doth he offer? To whom? And for whom? Who doth offer? A Priest: What doth he offer? A sacrifice: To whom doth he offer? unto God, to whom only sacrifice is due: For whom doth he offer? for men that are sinners. In all others these four things are distinct one from an other: First the Priest: Secondly the Sacrifice: Thirdly almighty God, to whom, and fourthly sinful men, for whom sacrifice was offered. But in Christ only these four did concur in one: Christ was the Priest, Christ was the sacrifice, Christ was all one as touching his divine nature with the father, to whom he was offered, and as touching his human nature (sin only excepted) all one with us, for whom he offered himself. And with this one oblation, hath he made perfect for ever, those that are sanctified, as saith Saint Paul to the Heb. 10. For the continual memory of which sacrifice, 
Heb. 10.1. and 10.  he did institute the holy sacrament of his blessed body, and blood, to continued in the Church until his second coming, for our full redemption: Do this (saith he) in remembrance of me: And as often as ye shall eat of this bread, and drink of this cup, ye show the lords death until his coming. It is true, that the old fathers with one consent call it a sacrifice: But they expound themselves not to mean of a real offering, of a real body, really present: But of a Sacrament of that real oblation, which he made once for all upon the Cross. For as it is called the body and blood of Christ, both in the Scriptures, and in the ancient writers, because it is a holy sacrament of Christ's body and blood: so is it termed of the old writers, a Sacrifice, and the self same sacrifice, that Christ did once offer upon the Cross, because it is a Sacrament of that oblation, to put us in a thankful remembrance thereof. Chrisostome and Saint Ambrose do say, That we offer up Christ daily: But we do it in remembrance of his death, and work a memory of that sacrifice. He was offered up once: But this sacrifice is, as it were, a copy drawn out of the first original, to put his death and passion always in our remembrance. Augustine also in the 20. book against Faustus sayeth, That the jews before Christ's coming, in offering up the sacrifices appointed in the law, did promise and prophesy of Christ's oblation upon the cross. Christ when he died, did perform it in deed: and we Christians, now after his ascension into heaven, do celebrated the memory thereof in the lords Supper. But the Papists are not content with this: But they say, they have him really present, and hold him up, in their hands, in the same quantity, that he was upon the Cross, though not after the manner of quantity, and really offer him up to the father. 
They that thus brag of Christ's captuitie, would hold him captive.   
Brulifer saith, Quem totus mundus capere non potest, noster captiuus est: non ergo, dimittamus priusquam quod petimus obtineamus. Whom the whole world cannot contain, is now our captive: therefore let us not let him go, until he have granted our request. This and such like blasphemies, wherein they give to creatures the honour due to GOD, they call Spiritual dalliance. But it is indeed more than dalliance: for it is plain Spiritual fornication. Therefore let us follow the Prophet's Counsel. Stand upon the ways and consider, ask of the old ways, which is best. etc.  
Last of all, 
Communion.  Christ did not institute a private Mass, but a Communion: he willed all that was present to take and eat: he commanded them all to drink. In the Church of Corinthus and in all Churches many hundred years after Christ, it was the action of the whole Church, wherein many eating of one bread, should be made one mystical body. It appeareth by justinus Martyr, in his Apology to the Emperor Antonius for the Christians, Cyprian, Ambrose, and the Liturgies that go abroad in the name of james, of Basil of Chrisostome, and the oldest writers, that when the lords Supper was ministered, there was some parcel of scripture read, a Sermon made unto the people, a collection for the poor: and all that was present did communicate. Chrisostome saith, Qui mysteriorum particeps non est, improbus et impudens adstat. He is an impudent looker on, that being present, doth not communicate. This was Catholic religion in those days: But now in Popery, without preaching, without teaching, without sense and understanding, in a tongue that the Priest himself understandeth not, in a corner without Communicantes, one eateth and drinketh all. How much therefore are we bound, to give God most hearty thanks, that hath moved the Queen's Majesty, her Council, the Clergy, Nobility, and Commons of this Realm, that they, giving good ear unto the Prophet jeremies' Counsel in this place, have stood upon the Ways, & considered, have asked of the old ways, which is the best? and have restored unto us, the old, ancient, Catholic, and Apostolic religion, as well in other principal points of doctrine, as in the lords Supper, and have delivered unto us, not an half or mangled Supper, but the whole Supper, not a superstitious and idolatrous ceremony, to transubstantiate the holy signs into Christ's natural body and blood, but an holy Sacrament instituted by Christ, wherein we feed on Christ, we eat his body, we drink his blood sacramentally, spiritually, effectually, and sufficiently, to the spiritual nourishing both of our bodies and souls to eternal life: Not a propitiatory sacrifice for the quick and the dead, (that great ground of Popish Purgatory) but a lively memory and representation of Christ's death, until his coming. God for his Christ's sake make us thankful, continued his Truth and verity amongst us, and grant, that as she cannot be spoiled of this mark of Antiquity, so it would please him even for his Christ's sake, that she may find such favour among men in earth, that she may wear openly the other two badges, I mean Consent and Universality. God bless the Queen's majesty, Queen Elizabeth, with many and prosperous years, convert or confound all her enemies, and give all us grace, that be here gathered together for this holy purpose, that we, bearing a fervent love, towards almighty GOD, a dutiful obedience towards her Majesty, and her Laws, and unfeigned charity one towards an other, come not to this holy table, for fashion sake to please the world, but of very good zeal to God and his word: That we receiving these heavenvly mysteries to our endless comfort, may devil in Christ, and Christ in us, may be one with Christ, and Christ with us, may be made members of his mystical body in this life, & in the life to come partakers of his celestial kingdom: Unto the which he bring us, that most dearly bought us, jesus Christ the righteous: To whom with the Father and the holy Ghost, three persons & one true and everliving God, be all honour praise dominion and power for ever and ever. Amen    

 

   

¶ Imprinted at London at the three Cranes in the Vine-tree, by Thomas Dawson, for Richard Sergier 1579.