Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	call_v	part_n	20	3	3.5108	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundÃ¹m ordinem Melchisedech Euen so Chryste also glorified not him self to be made the high pteist but he that said vnto him c. Thowe arte a preist for euer after the order of Melchisedech And declaring the great benefitte that came by him being the high preist to all beleuers he saieth again Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae appellatus Ã Deo Pontifex iuxta ordinem Melchisedech And Ibid. he being perfight was the cause of eternall saluacion vnto all them that obeied him and ys called of God an high preist after the ordre of Melchisedech Likewise he calleth him in the VI. chapiter And the wholl VII chap. he occupieth in applieng Melchisedech to Chryst prouing by this prophecie the abrogacion of the preisthead of the lawe and so consequeÌ„tlie of the lawe yt self Wherfore he saied Yf nowe therfore perfection came by the preistheade Hebr. 7. of the Leuites for vnder that preisthead the people receaued the lawe what neadeth further that an other preist shoulde rise to be called after the ordre of Melchisedech and not after the order of Aaron For yf the preisthead be translated then of necessitie must the lawe be translated also c. For after this maner dothe he testifie Thowe arte a preist for euer after the order of Melchisedech Then the commaundement that went before ys disanulled bycause of weakenesse and vnprofitablenesse And further declaring the excellencie of Chrystes preisthead aboue the preisthead of Aaron he saieth For these preistes were made withoute an othe but this preist with an othe by him that saied to him The Lorde sware and will not repent him Thowe art a preist for euer after the order of Melchisedech Thus as the lawe of nature hath in Melchisedech figured Chryste And the lawe of Moyses by prophecie forespoken yt So hath the lawe of the Gospell as ye haue nowe learned by sainct Paule fullfilled the same and most plainlie and euidentlie proued yt so to be Yf then Chryste be a preist after the order of Melchisedech we must seke what the order of the preistheade of Melchisedech ys and wherin yt consisteth And therbie shall we knowe the preistheade of Chryste wherin yt consisteth Sainct Paule generallie declareth the order of a preist when he saieth Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs Hebr. 5. quae sunt ad Deum vt offerat dona sacrificia pro peccatis Euery high preist that ys taken from amonge men ys ordeined for men in thinges perteining to God to offer giftes and Sacrifices for sinne By whiche description of saincte Paule yt dothe appeare that the order of preisthead standeth in two partes The first he teacheth when he saieth Ordre of preisthead standeth in two partes Pro hominibus constituitur in ijs quae sunt ad Deum He ys ordeined for men in thinges perteining to God Wherby ys ment the preaching to the people and teaching them the lawes of God and ministring the Sacramentes to them as yt was saied vnto Moyses Esto tu populo in ijs quae ad Exod. 18. Deum pertinent vt referas quae dicuntur ad eum ostendasî€‚ue populo ceremonias ritum colendi viam per quam ingredi debeant opus facere Be thowe vnto the people to Godward that thowe maist bringe the causes vnto God And thowe shalt teache them ordinaunces and lawes and shewe them the waie wherin they must walke and the worke that they must doo The seconde parte of the order of preistheade standeth in offring giftes and sacrifices for the sinnes of the people Then they that be called of God as was Aaron and doo preach and teache one faith of God vnto the people and offer vnto God one maner of sacrifice they be one order of preistheade So that these two must concurre or ells yt ys not a perfight order For Elias the prophet of God and the 3. Reg. 18. preistes of Baall did offer one maner of thinge in sacrifice for they both offred oxen yet they differed in preisthead For Helias was the preist of God the other the preistes of Baall And why was this difference bycause they taught not one faithe in one God Melchisedech and Aaron taught one God and were bothe preistes of Gen. 14. Leuit. 8. Heb 5. God For Melchisedech was the preist of the most high God as the booke of Genesis wittnesseth and Aaron was called of God as the booke of Leuiticus and saincte Paule to the Hebrues testifie And yet they were not of one order of preisthead bycause their sacrifices were not of one maner By this then yt maie be taken for a trueth that Chryst not being a preist after the order of Aaron but after the order of Melchidech whiche two orders differed not in faith but in maner of sacrifice ys so called a preist after the order of Melchisedech for the maner of the sacrifice For he must agree with Melchisedech in that thing that maketh the difference betwixt the order of Aaron and the order of Melchisedech and that was and ys in the maner of sacrifice For Aaron offred in blood the other in bread and wine But here the Aduersarie will saie that Chryst ys not likened to Melchisedech for anie sacrifice by all the processe of saincte Paule But for Obiection that Melchisedech was Rex Salem kinge of Salem and withall the preist of God and for that he was with oute Father withoute Mother hauing neither beginning of daies nor ending in these pointes he ys the figure of Chryste who ys both king and preist hauing no Father in earth nor mother in heauen neither as concerning his Godhead anie beginning and as touching his Godhead and Manhead no endinge And so ys he a preist for euer To this I saie that the thing that saincte Paule principallie intended ys to be considered And then yt shall easilie be perceaued why he did not Principall entent of S. Paule in his epist to the Hebrues make rehersall of the maner of the sacrifice of Melchisedech nor mencion of the doing of the same in Chryste The principall entent of saincte Paule in this place was to proue and make manifest the excellencie of Chryst and his preisthead aboue Aaron and his preisthead Whiche excellencie in nothing more appeared then in that that Chryst was an euerlasting preist and his preisthead euerlasting and not in the maner of sacrifice For yf he had alleaged that Melchisedech did sacrifice in bread and wine The Hebrues wolde quickly haue saied that their sacrifices in that respecte moche excelled and had a moche more gloriouse shewe and cowntenance then the sacrifice of Melchisedech being but bread and wine And therfor saincte Paule omitted to make mencion VVhie S. Paule spake nothing of she sacrifice of Melchisedech in his epist

soche as heys himself Soche true meÌ„ they be nowe also that this maÌ„ wil creditte in this matter eueÌ„ soche as he ys himself yf he doe refuse all these kindes of meÌ„ aboue produced But howesoeuer he shall take this and the rest of my booke in outwarde countenance I trust yt shal touche his conscience And then as Chrysostom Smalle conforte wher conscience ys consounded saieth Leuis erit consolatio vbi conscientiae sentiunt se esse confusas Yt ys but a light or small comfort when the consciences of men perceaue them selues confownded God of his mercie reduce him and all that be gone astraie home to hys folde again that they be not in his terrible iudgement confownded before him and all his Angells Nowe Reader that the order of this my rude worke maye be knowen vnto Ordre of the Booke thee vnderstaÌ„d that wher the enemie of Gods trueth hath in his saied sermoÌ„ made his boast that he ys sure that not one senteÌ„ce caÌ„ be brought by the catholiqÌ„s to proue the Articles ther by him rehersed amoÌ„ge the which beside the reall and substaÌ„ciall presence of Christ in the SacrameÌ„t he addeth manie other thinges apperteininge to the same which he ioineth together vnder one predicameÌ„t that ys that we haue no proof for them that he maye be perceaued to be a vain and false man I will proue yt by scriptures doctours and Councells And incidentlie diuerse other of his rehersed matters to this principal apperteining Whiche allthough I ouerpasse them not in soche maner as he doth onelie to saie and nothing to proue or improue theÌ„ as they be of him vttered yet ye shall finde theÌ„ answered wher occasion ys ministred to speake of soche matter And although manie profownde and excellent learned men whose latchettes of their shoes I am not woorthie to loose haue woorthlie written in this matter yet for that none of them to my knowledge hathe after this maner proceaded orderlie to expownde the scriptures that treact of the Sacrament whiche methinke to the confutacion of this man ys necessarie I will by the helpe of God that waie proceade and not by mine owne phantasie but by the verie mindes of the doctours truely seke oute the true vnderstanding of them And for that these scriptures be in three sundrie bookes of the Bible that ys in the olde Testament in the Gospells and in the epistles ther The contens and ordre of this work for the matter beinge loÌ„g I haue diuided this rude worke into three bookes In the first booke are opened soche promisses figures and prophecies of the olde Testament as appertein to the Sacrament The seconde booke geueth yow vnderstanding of the scriptures apperteininge to the same conteined in the vj. of sainct Ihon his Gospell the xxvj of sainct Matthew and in the xxiiij of saincte Luke The thirde booke expowndeth so moche of the tenth and the eleuenth chapiter of the first epistle to the Corinthians as toucheth that matter and also one sentence of the epistle to the Ephesians and one other to the Hebrues In this exposition to the more confutacion of the Aduersaire and confirmacion of the catholique I for the most part bringinge sundrie and diuerse doctours vpon euerie text doe ioin a greke doctour and a latine together that the concord and agreement of bothe churches maye well appeare and fullie be seen So haue I also ioined the doctours that haue written within the compasse of these nine hondreth yeares to them that haue written before that yt maie be iudged whether that these of the later time doo differ or dissent from them of the auncient time in the substanciall poinctes of our faith as the aduersarie saieth they doo By which processe geÌ„tle Reader thow shalt I trust perceaue that where the arrogante Philistine both blasphemouslie and vntruelie hathe said of the Catholique Church of the liuing God that yt hathe not one scripture one doctour nor one Councell yt hathe vndoubredly as touching the blessed SacrameÌ„t and other articles apperteining to the same not onelie al the holie Scriptures that treact of that holie mysteric but also the holie Fathers and Councells that speake of the same both Grekes and latines and them aswel of the auncient time before a thousand yeares as theÌ„ that were of the later time within the coÌ„passe of a thousand yeares So that the scriptures being thus explained by the common consent of so manie doctours and all the same also conspiring vpon this one trueth as yt shall be perceaued not by a vain bragge withoute proofe but by euident and plain testimonie we maic as truelie as boldlie returning his bragge into his owne lappe saie that this philistine and his coÌ„plices for the maintenance of their heresie against the presence of Christ in the blessed SacrameÌ„t haue not one scripture one doctour nor one CatholiqÌ„ CouÌ„cel to make for theÌ„ Which thiÌ„ge I dare saie the indiffereÌ„t Reader wheÌ„ he shal haue perused this booke wil not feare to auouche with me And wishinge that this my laboure might be profitable to the simple and Catholique Church Christes ParliameÌ„t house vnlearned for whose helpe I haue most speciallie taken yt I haue framed my writing as neare as the matter will suffre to their capacities And wher in ciuill and politike regiment Lawes Actes and statutes haue their force by Councells and Parliamentes therfor wher the veritie of Christes reall presence in the Sacrament ys a trueth establissed enacted and receaued by Christes Parliament house I meen the catholique Churche yt liketh me oftentimes to allude to the name and therto agreablie to name this booke I haue Title of the booke not enteÌ„ded to fall one heere breadth froÌ„ the faith of the catholiqÌ„ Churche Yf anie thing hath slipped from me I submitte yt to the correction of Christes catholique Churche and my self also Prainge thee god Reader to accept my labours in good part and remembre me in thy prayers Vale. THE FIRSTE BOOKE THE FIRST CHAPITER VPON OCCASION THAT THIS ADVERSARIE THIS PROCLAMER AND CHALENger wolde haue the scriptures red of all men presupposing the same to be easie to be vnderstanded entreth as by preamble to treact of the difficultie of the scriptures and to prooue that they aught not of all men to be red without an hable interpretour or teacher HAVING in pourpose to declare by the testimonie of the noble men of Christes Parliament house the enacted and receaued treuth or true meening of all or most of soche scriptures as treact of the blessd Sacrament of the bodie and bloode of our Sauioure Christe ther cometh to my minde the doctrine of Luther the great Progenitour of this Aduersarie who in his booke De seruo arbitrio Luther de seruo arbitr as other his ympes likewise in their bookes teacheth that the scriptures of them selues be easie of all men to be vnderstanded and nede no interpretour Wherunto also the more to infatuate the people he addeth

example of godlie liuing that God bothe in his pastours and people maie be glorified As coÌ„cerning the second that the scriptures haue doubtes and difficulties Scriptures ful of doubres Yt appeareth by the expresse woorde of God when he saieth Yf ther rise a matter to hard for thee in iudgemeÌ„t c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficieÌ„tlie treacted of and proued yt ys enough here nowe to haue touched yt and so to passe to the third Which ys that the people must be taught and learn the lawes of god of the preistes Which thiÌ„g ys so manifestlie declared aÌ„d in so plain woordes Doubtes in the lawe of God must be dissolued by the preistes opened in the scriptures alleaged that I shal not nede to make any further declaracioÌ„ therof forasmuche as yt ys plainlie ther saied that the doubtes of the people in the lawe of God must be dissolued bi the preistes to whose senteÌ„ce and iudgemeÌ„t they must in any wise stande and not decline froÌ„ yt neither on the right hand nor on the left and that on the pain of deathe In the which saing of God yt ys euideÌ„t howe moche God wolde that the determinacioÌ„ of his church in the doubtes of his lawe should be estemed aÌ„d reuereÌ„ced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and conteÌ„ned and gods ordre and coÌ„mauÌ„demeÌ„t neclected his holie faith and religion infringed and violated yt ys more with Sithes and teares to be lamented then beinge so manifest as yt ys nedefull to be opened and declared Of whose mouthe the people should learn the lawe AlmightieGod by his prophete Malachie telleth Likewise that of the preistes the people should aske People must learn of the preistes the lawe God by the Prophete Aggaeus coÌ„maundeth Who shoulde teach the people the newe TestameÌ„t he also prescribeth Appointing some Apostles some Prophetes some Doctours or teachers who to theise offices are appointed to rule and instruct the people In ijs quae ad DeuÌ„ pertineÌ„t in those thinges that appertein to God But nowe al this ordre ys inuerted in manie places The people teache the preistes and not the preistes the people The people dissolue the doubts of the lawe the preistes not being asked for The people God his ordre inuerted speake the preistes holde their peace The people make lawes in religion the preistes are coÌ„pelled to obeie The people take in hande the thinges that appertain to God the preistes are put to scilence A moch like state we finde in the time of Moyses emoÌ„ge the children of Israel in the time when Moyses was in the mouÌ„t with God For they perceiuing him to be loÌ„g absent and thinking that he wolde no more come they began to take the rule vpoÌ„ theÌ„selues And wheras AaroÌ„ before coÌ„mauÌ„ded and taught theÌ„ the religioÌ„ of the true God nowe they taking the rule and inuerting the ordre coÌ„maunded Aaron and taught him soche Religion as lyked them of a false God When the people sawe saieth the booke of Exodus that yt was long er Moyses came downe oute of the Mountain they gathered themselfes togeather Exod 32. vnto Aaron and saied vnto him Vppe make vs Gods to go before vs. For of this Moises the felowe that brought vs oute of the lande of Aegypte we wote not what ys become Hereby maie yt be perceiued what religion shall be when the ordre that God appointed being broken they will teache and commaunde which in matters to godwarde shoulde be taught and commaunded But with all yt ys to be remembred that for this wickednes the wrathe of God waxed hote against the people and notwithstanding that ther was immediatelie Plaguesfor breaking Gods appoincted ordre in religioÌ„ and mynisterie a greate slaughter of the people aboute the noÌ„bre of three thousand and that Moyses made intercession to God for the people Yet allmightie God in the ende saied Neuer the latter in the daie when I viset I will viset their sinne vpon them and the Lorde plagued the people bicause of the calfe whiche Aaron made Wherfore seinge that the moche like trangression ys committed emonge the Chrystian people yt ys to be feared that the wrathe of God will waxe hote against vs. But God grauÌ„te vs a Moyses that by earnest intercessioÌ„ maie yet mittigate the plague of God that shall come for this wickednesse The plague I feare me will be sore vpon Corah Dathan and Abiron and vpon the capitanes of the multitude whiche be the great and famouse meÌ„ in the Num. 16. congregacion which haue gathered theÌ„ selues together against Moyses and Aaron and caÌ„ not conteÌ„t theÌ„ selues with soche ordre as God hath put in his Church and which by hys pleasure hath so long continued But yet they come to Moyses and Aaron and saie ye make muche to doo seing all the multitude are holie euery one of them and the Lorde ys emonge them Whieheaue ye your selues vppe aboue the Congregacion of the Lorde I must staie my hand I shall ells be to tediouse to the reader in this matter in the whiche I thought not to haue writteÌ„ the fourth parte of that that ys written and for expedicion leaue vnto him to reade the strory in the booke of Nombres and so further to consider yt And wher ther be manie stories declaring the displeasures of God to haue commed vppon the people bicause they wolde not submitte them selues to the ordeinaunce of him and his ministres but wolde vsurpe vpon them both Yet I will speake but of one in the first booke of the kinges which ys that where God appointed Samuel his beloued and holie Prophet to be the ruler of the people they being a stiffnecked and disobedient people to gods 1. Reg. 8. ordre so long before vsed al the elders gathered themselues together and came to Samuel and saied vnto him Beholde thowe arte olde and thy Sonnes walke not in thy waies Nowe therfore make vs a king to iudge vs as al other nacions haue See their phantasticall prouidence and therwith their disobedieÌ„ce They take in hande to prouide for their common wealth as though God coulde not prouide them as good a ruler after Samuel as he did in prouiding of Samuel And therfore the ruler whiche God appointed reiected make vs saie they a kinge But what saied Almightie God to Samuel Heare the voice of the people for they haue not cast thee awaye but me that I shoulde not reign ouer them 1. Reg. 12. And after that they had a kinge Samuel to cause them to vnderstand that their offence was great saied I will call vnto the Lorde and he shall send thunder and rain that ye maie perceaue and see howe that yower wickednesse ys great which ye haue doen in thee seight of the Lorde in asking yowe a king And they saied Praye for vs thy seruauntes vnto the Lorde thy God that

entreth not into their stomackes I meen into their solues ther to fede them and make them lustie and fatte that yt maie appeare in their faces in their outwarde conuersacion and godlie liuing Theise be the verie wasters in dede not wourthie to haue accesse to treasure houses storehouses and places of plentie Some other likewise lacking grace and discrecion abuse thinges of plentie As the father leauing to the Sonne great treasure for the mainteinaÌ„ce of his liuing and the mercifull releiuing of soche as haue nede the sonne abuseth and absumeth the same in mainteining of quarrells Suites contencions and molestations of his bretheren and other for whiche cause better yt had ben that soche treasure had ben deliuered vnto him as he had neded yt to helpe his necessitie than he hauing the libertie of the wholl wickedlie shoulde abuse yt Euen so men withoute grace and discrecion hauinge libertie to come to the treasure of the scripturs wher yt was geuen them to good vse as to maintein the godlie life that they shoulde lead in Christ and by counsell to relieue theÌ„ that haue nede of yt they abuse yt to Scisme and Heresie wherby cometh contencion Sectes and diuision to the great molestacion of their christen bretheren Wherfore were yt not better that this treasure were deliuered vnto them by soche as God hath appointed and so to vse yt well then hauing libertie of the wholl to abuse all Howsoeuer then this Proclamer to winne the people by flatterie wolde haue the scriptures common to all sortes yet as to the auncient Fathers yt hath appeared the best waie that yt shoulde be deliuered So shall our miserable experience teach vs at the last that yt ys the best waie Valdo a man alltogether vnlearned hauing a desire to coÌ„me into this storehouse of God caused certain bookes of the scripture to be translated Valdo whiche he reading withoute vnderstanding fell into diuerse heresies and became an Authour of heresie hauing many foloweing as his Secte which Valdenses siue Pauperes de Lugduno were called after his name Valdenses and by an other name Pauperes de Lugduno the poor men or people of Lions Oute of the same fountain of ignorance saieth Alfonsus sprang an other sorte of Heretikes called Begradi Turelupini men plainlie ignorante and clere Begardi Turelupini withoute all learning All whiche mens errours proceaded of a peruerse sense and wrong vnderstanding of the scriptures whiche they through ignorance mixed with malice framed to them selues according to their phansies Nowe Reader hauing heard the mindes of the great learned and holie Fathers of the Churche as touchinge the difficultie of the scriptures the Luther aÌ„d zuiÌ„g their straunge doctrines Luther in AssertioÌ„ reading also and vnderstanding of the same of whom also and at whose handes ye must learne the vnderstanding of them what trueth ys to be thought in Luther and Zuinglius whiche so plainlie to the contrarie arrogantlie affirme the scriptures to be easie and plain for all men to vnderstand make yt free for all men to read and expowde them teache that not onelie men but also womeÌ„ maye openlie preache the woorde of God And for the mainteinance of the same most wickedlie auouche all chrysten men and women to be preistes and to all theise mischeiuouse and wicked heresies adde this most pestilent heresie that as well a childe and a woman absolueth as the Bishoppe O Lord how manifestlie repugnante be theise pestiferouse assertions vnto the scriptures howe moche confownding and breaking the orde of the catholique Churche howe farre dissenting from all the holie Fathers Luther coÌ„trarie to himself yea and in some of theise how moche dothe Luther dissent from him self In one booke he teacheth as ys saied before that ther ys no difficultie in lib. de seruo arbitrio Luthers prowdbragges and lies the scriptures and boasting himself to be ignorant in no parte of them provoketh all men to bring him anie one place that he can not expownde This ys one mete to be an Heresiarch in Satans Sinagog that to gett him credite with his disciples extolleth him self with Luciferane pride accoÌ„panied with falshood and lieng euen vnto the heauens But saincte Augustine endewed with an other Spirit and depressing and making himself lowe saieth of himself thus Fateor me in scripturis Dei plura nescire quam scire I acknowledge miself not to knowe mo thinges in the scriptures of God then to knowe Thus saieth saincte Augustin And yt ys easie for all men to iudge that betwixt theise two their ys no comparison whether ye haue respecte to excellencie of learning or sanctimony of lief But what trueth ys yn this saieng of Luther his owne woordes in an Luther in praefatione super psalmos other place shall be iudge thus he saieth Quocirca ingenuÃ¨ me confiteri oportet me ignorare an legitimam habeam psalmorum intelligentiam wherfor I must francklie confesse that I am ygnorant whether I haue the lawfull vnderstanding of the psalmes or no. And a litle after that he saieth again Scio impudentissimae temeritatis eum esse qui audeat profiteri vnum librum scripturae Ã se in omnibus partibus intellectum I knowe him to be saieth Luther of most impudent Luther speaketh diuerselie as though he were not one but two diuerse meÌ„ rashnesse or foolish blodnesse that dare saie that he vnderstandeth anie one booke of the scripture in all partes Conferr theise two saienges with his other sentence before and then iudge of the Spirit of the man wolde ye not thinke them the sainges raither of two men the one sobre and the other drunke or the one sobre and the other stark madde When I conferred him in his first saing with saincte Augustin yt semed to me that I hearde Goliath and Dauid the condicions of the parties so well resembled eche other Neuerthelesse howe wicked so euer his Spirit and doctrine ys ther haue ben and yet be to manie that embrace and folowe the same For haue not The peoples arrogante irreuereÌ„cia to diuiue matters the people vpon this persuasion of the easinesse of the scriptures taken a great boldnesse to read and dispute of the highest and hardest matters of all the scriptures Wil they not dispute and determine in predestinacon Ys yt not a common matter almost at euerie meting that man hath no free will Do not the Tauerns sownde of iustificacion Are not Barbre Shopps Schooles teaching God to be cause of Sinne doo not Innes and Alehouses swarme with disputers of the Sacramentes Howe manie ther be what ys the force of them what ys the Sacrament of the Altare what ys the woorthinesse of yt And what yt conteineth Do not the mouthes of women boies and Girles breath oute most filthie stincking and abhominable Blasphemie against this blessed Sacrament and the ministracon of the same in streetes high waies and feldes Ah Lord ys this the reuerence that aught to be geuen to the

beheld saieth he and lo a great multitude whiche no man coulde nombre of all nacions people and tounges stood Apoca. 7. before the seat and before the Lambe cloathed in long white garmentes and palmes in their handes And they cried with a Loude voice sainge Saluacion be asscribed vnto him that sitteth on the Seate of our lorde God and vnto the lambe which Lambe ys Chryste Of whome again he saieth by plain woordes I beheld and lo in the middest of the seate and of the foure beastes and in the middest of the elders Apocal 5. stoode a lambe as though he hadde ben killed And when he had taken the booke the foure beastes and the xxiiij elders fell down before the laÌ„be and with instrumentes sang a newe songe saing Thow arte woorthie to take the booke and open the seales therof For thow was killed and hauest redemed vs with thy bloode But forasmoche as this parte of the figure namely the passion of Christe ys allreadie treacted of and of this ther ys no controuersie I shall diuert me to speake of the other parte of the figure which ys of the eatinge of the lambe Whiche figureth the eatinge of our Paschall lambe in the institucion of the newe passouer And of yt also nowe so frequented and vsed in the churche of the same Lambe our Sauiour Christe and that by his commandement whervpon standeth nowe the controuersie In this matter to make a comparison As the lambe killed was a figure of Christe verelie killed So the same lambe being verilie eaten ys a figure of Christ verilie eaten As the Lambe was eaten reallie and substanciallie So ys Christe eaten reallie and substanciallie That the eating of this lambe was a figure of the eating of Christ our lambe in his last Supper Christ himself doth wittnesse who speaking of the verie Paschall Lambe saied Desiderio desideraui hoc Pascha manducare vobiscum antequam patiar I haue Inwardlie desiderd to eate this Pasouer with yowe Luc. 22. before that I suffer This was not spoken of the olde pasouer whiche he had eaten with them before but of the newe whiche was figured by yt whiche he entred immediatelie to institute to answere the figure and to fullfill the Scripturs Therfore saincte Paule considering bothe the principall partes of the figure the lambe that he must be bothe offred in sacrifice and also eaten applieth them bothe vnto Christe and ioineth theÌ„ together sainge Pascha nostruÌ„ immolatus est Christus itaque epulemur Christe our pasouer ys offered vppe for vs behold here the sacrifice Therfore lett vs eate note here the eating of Christ For as the lambe that was offred for the passouer was also eaten So Christ as saincte Paule saieth was also offred vppe for our passouer therfor let vs eate The same lambe that was offred for the figure was eaten The same Christe that was offred to answer the figure was and ys eaten And for further probacion of his matter note that in good thinges the thing figured ys better then the thing that ys the figure And coÌ„trarie wyse August in Psal 77. Figures in good thinges not so god as the thinges figured Figures in euell thinges not so euell the figure in euell thinges ys better then the thing figured Or more proprelie and trulie to saie In euell thinges the thing figured ys woorse then the thing whiche ys the figure As for example first of this latter that we maie with the other procead King Pharao tirannouslie reigning ouer the children of Israell ys a figure of the Deuell tirannouslie reigninge ouer sinfull men and with holdinge them from the due seruice of God The seruitude that the childeren of Israell were in ys a figure of the seruitude of sinne that man was in The bretheren of Ioseph conspiring the sale of him were a figure of Iudas and the Iewes conspiring the like matter against Christe In the whiche as in other of like sorte ye maie note and preceaue that Pharo being the figure of the deuell and the seruitude of Egipte being the figure of the feruitude of sinne And the bretheren of Ioseph being the figure of Iudas and the Iewes the thinges figured are woorse then the figures For the Deuell the thing figured ys woorse then Pharao the figure The seruitude of sinne being the thing figured ys woorse then the seruitude of Egipte being the figure Iudas and the Iewes conspiring against our Sauiour Christe being the thinges figured are woorse then the bretheren of Ioseph being the figure So shall ye finde in all other figures of the olde lawe of thinges that be not good that the thing figured ys allwaies woorse then the thing that ys the figure But as for goodthinges the thing figured ys better then the thing that ys the figure As for example Abraham ys a figure of God the Father Isaac a figure of Christ Gods sonne God the Father and Christ his sonne the thinges figured are withoute comparison better then the thinges that be the figures The rodde of Aaron and the blossomme of the same are figures of the virgen Marie and Christ the blossome of the same The Brasen Serpent vpon the pole ys a figure of Christe vpon the crosse Ionas in the beallie of the whall a figure of Christe in the heart of the earth In euerie of these the thinges figured be better then the thing that ys the figure as by comparison Passouer of the Christians more excellent then the Passouer of the Jewes ye maie perceaue Nowe then to the pourpose As the Paschall Lambe beind offered was a figure of Christe offred So the lambe eaten ys a figure of Christ by ys eateÌ„ Wherfore as Christe offred being the thing figured ys better then the lambe offred being the figure So of consequence must the passeouer figured being eaten be better then the passouer the figure whiche was eaten Yf the passeouer which ys nowe eaten be but a peice of bread a bare signe or figure as the Sacramentaries do affirme then the Paschall lambe ys the sigure of a peice of bread which bread in special thinges hath no similitude to answer the figure as all thinges figured doo And so also shall not the thing figured in the newe Testament be better then the figure whiche ys in the olde testament whiche maie not be But that the Reader that hath ben seduced and drawen from the catholique faith conceaue no sinistre opinion of me and thinke that I go aboute to deceaue him with rules of mine owne inuencion as thinges feigned besides the Scriptures Let the same vnderstande that this rule that thinges figured be better then the figures as ys aboue declared ys not the dreame ArgumeÌ„t of S Pauls epistle to the Hebr. of mine own head but a substanciall trueth grownded vpon the sure foundacion of Gods woorde I meen vpon the cheif argument of Saincte Paules epistle to the Hebrues For what dothe saincte Paule in that epistle trauaill to proue more than that

graciouse presence maketh heauen wher yt pleaseth the same graciouslie to be Yf this place of Chrysostome with the notes of the same be diligentlie weighed yt shall easelie appeare to the reader how vain the glose of Cantorburie CraÌ„mer his glose vpon Chrysostome Li. 4. ca. 8. vpon this and all the like saings of Chrysostom ys wherin of hys absolute authoritie without proofe he saieth that wher Chrysostome saieth that we see Chryst with our eyes we touche him with oure handes we receaue him with our mouthes be not to be vnderstanded of the verie flesh and blood of Chryste but of the bread and wine whiche be the signes of them But for that this glose confowndeth the texte yt ys to be reiected for the woordes of Chrysostom can not beare yt For he saieth not that thowe seist bread and wine but the kinges bodie whiche ys in heaueÌ„ which ys now sett furthe before thee in earth to be seen Yf we shoulde aske of Chrysostome what we do see in the Sacrament here vpon earth he aunswereth the kinges bodie Yf ye aske again which kinges What ys seen in the Sacrament bodie He answereth the Kinges bodie whiche ys in heauen Yf ye proceade asking where do we see yt he aunswereth before thee So that he maketh no mencion of bread or wine Wherfore I wolde knowe what warrant this CraÌ„mer gloseth withoute warrant man had to geue soche a glose to Chrysostome Yf Chrysostome ment as this man gloseth straunge yt ys that he wolde speake so plain contrary to his mening as to saie yt ys the kinges bodie and ment yt was not Yf the Aduersarie saie the bodie of Chryst caÌ„not be seeÌ„ No more saie I caÌ„ the substance of maÌ„ be seen And yet wesaie we see soche a man when we see but the outward accidentes of man we saie we see the king when we see no Obiection Answer parte of him but the garment that he hath vpon him and so of other thinkes when we see ther outwarde formes and consider ther substance we saie Cap. 62. AnignoraÌ„t obiection of the Aduersaries and that truly we see the thing But I will speake of this more in the second booke But here the Aduersarie will further obiecte and saie Yf that thing be in the Sacrament that ys woorthie of most high honour as Chrysostom saieth and one parte of that high honour ys to be sacrificed vnto Then Chryste ys not in the Sacrament For as your selues saie Chryst ys your sacrifice Who being in the Sacrament ye offer vnto that thing that ys in the Sacrament And so foloweth this absurditie that the Sacrifice and he to whome the Sacrifice ys offred ys all one This obiection conuinceth the obiectour of ignorance of the faith of the church or ells of malice against the receaued faith of the same For yf he had The answere either red what S. Augustine writeth in this matter or yf he haue red yt he wolde not arrogantly and maliciouslie contemne the same he wolde either not thus obiecte or sooen be by sainct Augustine satisfied To aunswer this thus saieth he Christus vnus manet cum illo cui offert vnum se facit cum illis pro Li. 4. de trini ca. 14 quibus ipse se offert vnus est cum illis qui offerunt vnum cum illo quod offertur Chryste saieth he abideth one with him to whome he offreth and he maketh him self one with them for whom he dothe offer and he ys one with them which do offer and one with that that ys offred Thus S. Augustine Weighe with me geÌ„tle Reader eche parte of this senteÌ„ce First he saieth Christ doth both offre and ys offred vnto that Chryste abideth one with him to whom he offreth In whiche sainge note that Chryste dothe both offer and ys also he to whome he offreth For Cbryste as man offreth hys owne bodie in sacrifice to him self as God Et tamen Deus homo vnus est Christus as saieth Athanasius And yet God and man ys one Chryste Wherby ys aunswered in fewe woordes the obiection of the Aduersarie In Simbolo For Chryste ys bothe he to whome the sacrifice ys made And he him self also ys the Sacrifice yt self that ys made as the latter parte of sainct Augustines sainge dothe shewe Et vnum est cum illo quod offertur He ys one withyt that ys offred In the whiche saing yow maie perceaue that Chryst ys the preist that offreth he ys the Sacrifice that ys offred and he ys he to whome the sacrifice ys offred ObiectioÌ„ Perchance the Aduersarie who seketh by all meanes to impugne And therbie to flee from the truth and his saluacion will saie that sainct Augustin speaketh this of the Sacrifice offred vpon the Crosse and not of the Sacrifice offred in the Masse Answer In case yt so were yet the former maliciouse obiection of him ys not onelie perceaued but also soluted For in dede Chryst making his sacrifice vpon the crosse was bothe the preist the sacrifice and also he to whom the sacrifice was made And therfor falleth that argument that shoulde proue that Chryst ys not in the Sacrament bicause he was the sacrifice that was offred to him self in the Sacrament who as Chrysostome saied ys most woorthie of the highest honoure But that this was spoken of the Sacrifice offred in the Masse the selfe same sentence of sainct Augustin shall declare and proue For first yt ys manifest that no man did offer Chryst vpon the Crosse in consideracion of a sacrifice but he himself But here sainct Augustine speaketh not onelie of the sacrifice of Chryst by him self but by other also as yt ys euident when he saieth Et vnus est cum illis qui offerunt And he ys one withe them that doo offer Now ioining the whol seÌ„teÌ„ce together aÌ„d not taking yt truÌ„catelie or by peice meall as heretikes doo to maintein there heresies and to deceaue the simple wher ys ther any sacrifice the which ys offred of manie with the which and them that offer and with the Sacrifice offred and with him to whom yt ys offred Chryst ys one but in the Sacrifice of the Masse in the which the Churche being they that doo offer which Churche ys the bodie of Chryst and Chryste beinge the heade of the same bodie be one with yt And therfore Christ is offered of his Church and the Churche of Christ when the Churche dothe offer that sacrifice Chryste as one with yt offreth also And so by this wonderfull connexion of the head and the bodie yt cometh to passe that bothe the Churche ys offred by Chryste and Chryst by the Churche as saincte Augustin doth saie Sacerdos ipse est ipse offerens ipse oblatio Cuius rei sacramentum quotidianum voluit esse Ecclesiae sacrificium cum ipsius corporis ipse sit caput ipsius capitis ipsa sit corpus tam ipsa per

of Scripture Doctour or Councell taught that the presence of Chryst was in the Sacrament yf yt were receaued Yf not ther was no presence And vpon this reseruacion of the Sacrament was of him denied Oute of this Luther sprang first Corolstadins who impugned his masters doctrine and taught as our Proclamer teacheth that ther ys no presence of Carolstad Chryst in the Sacrament With whom shortlie ioined Oecolampadius and Zuinglius Whiche first among all other wrote and sett oute their bookes Oecolamp Zuinglius against the Sacrament and denieng the wholl as of consequence yt must be they denied the parte also And for that the Lutherans and the named Sacramentaries did pietifullie disturbe rent teare and diuide those contries of Saxonie and Heluetia with other in Getmanie with these rehersed heresies and an infinite nombre mo whiche dailie grewe vppe to the great endammaginge of manie chrysten Soules Paule the thirde then Bishoppe of Rome to represse these heresies called a Councell at Trident wher emonge manie other good and godlie determinacions as touching the matter of the reseruacion whiche we haue nowe in hande ys this Canon Consuetudo asseruandi in sacrario sanctam Eucharistiam adeÃ² antiqua est vt eam Conci Trident seculum etiam Niceni Concilij agnouerit Porro deferri ipsam sacram Eucharistiam ad infirmos in hunc vsum diligenter in ecclesijs conseruari praeterquam quÃ²d cum summa aequitate ratione coniunctum est tum multis in Concilijs praeceptum inuenitur vetustissimo catholicae Ecclesiae more obseruatum Quare haec sancta Synodus retinendum omnino salutarem hunc necessarium morem statuit The custome to kepe the holy Sacrament in the holie place ys of soche antiquitie that the worlde NyceÌ„ CouÌ„cell did agnise Reseruacion in tyme of the Nicen Councell did agnise yt Moreouer that the Sacrament shoulde be caried to them that are sicke and for this pourpose to be diligentlie kept in Churches be side that yt ys agreable to equitie and reason yt ys also fownde to be commended in manie Councells and in the most auncient maner of the catholique Churche obserued Wherfor this holie Synode hath commaunded this holsom and necessarie maner to be reteined and kept still Thus moche the Councell I wish that the reader taking these woordes as the woordes and saing of a Councell and as the agreable saing of a great nombre of learned men wolde marke and learn ther in first that the vse of the reseruacion ys of great antiquitie Secondly that reseruacion to the entent the Sacrament shoulde be allwais readie for the sicke ys here testified to be commaunded by manie Councells Thirdlie that this Councell iudgeth meet and consonant to reason that yt shoulde be doen. Fourtly that by the autoritie of a Councell they haue commaunded this vse of reseruacion to be reteined and continued Yf all these be as they ought to be well weighed why shoulde they not conteruaill yea and so weightilie weigh down all contrarie sainges as these shoule be as a light feather in respecte of a thousande weight when they be in lanceis to be weighed together Yf a Parlament of a Realme geue soche authoritie to the Actes and Statutes ther made that the priuate talke of rebelliouse and disobedient persons Yf a Parlament be of force to binde why not a Councell though they be manie can not dissolue them Why ys not the like preeminence geuen to the Parlament of Chrystes catholique Churche Wher decrees are made not by the people of one Realme but of manie yea of all christian Realmes that list to come and theie not vulearned but learned Yf the one doth binde why not the other But not minding to enter into the disputacion of so large a matter and ther by to make to long digression from my pourpose I will staie and yet wish the reader to consider what foloweth in the same Councell decreed against soche as shall contemptuouslie speake against this matter of reseruacion Soche a Canon ther I finde Si quis dixerit non licere sacram Eucharistiam Canon 7. in sacrario reseruari sed statim post consecrationem astantibus necessariÃ² distribuendam aut non licere vt illa ad infirmos honorificÃ¨ deferatur Anathema sit Yf Deniers of reseruacion accursed anie man shall saie that yt ys not laufull to reserue the holie Sacrament but that streight waie after the consecracion yt ys of necessitie to be distributed to them that be present and that yt ys not laufull reuerently to carie yt to them that be sicke accursed be he Although I knowe the Aduersarie contemneth thys heauie sentence forsamoche as he vilipeÌ„deth and derideth the Councells Yet I thanke God of that his grace I regard them I reuerence their sentence I feare and dread the same hauing in minde the sainge of our Sauiour Chryste Qui non Math. 18. audiuerit Ecclesiam sit tibi sicut Ethnicus publicanus He that willnot heare the Churche let him be to thee as an ethnicke and publicane And again Qui Luc. 10. vos spernit me spernit et qui me spernit spernit euÌ„ qui me misit Hethat despiseth yow despiseth me and he that despiseth me despiseth him that sent me This being spoken and ment of the Apostles and their successours the spirituall rulars of the Churche the Proclamer and hys likes so doing what doo they ells but as Chryst saieth contemne him and hys Father yf they saie they contemne not the rulars of the Churche but obeie them let them answere me Whom did their great fathers Luther Carolstadius Oecolampadius Obedience of the newe Churches how yt staÌ„deth Zuinglius Bullinger c. obey in the Churche yf ye wyll saie they coulde obeye none of all the wholl Churche that was then and before for yt was no Churche well let this your false aunswere stande Yf then your Churche began with Luther he being sole head why did Carolstadius Oecolampadius and the rest disobeie him Yf all they were the Churche why did Thomas Monetarius and SweÌ„ckfeldius disobey them and not heare them But to be shorte good Reader they obey none neither will they heare anie but onelie soche as saye as they saie And this ys propre to euery secre of them so that the Oecolampadians will not heare the Lutheraus the Anabaptistes will not heare the Oecolampadians the Swenckfeldians will heare none of all these Yet euery of these sectes saie they be the Churche and euery of them Euery sect of ProtestaÌ„tes chalenge to theÌ„ the woorde of God and the name of the Churche saie they haue the very woorde os God and therupon they saie they builde And yet the woorde of God as yt ys one so hath yt one trueth whiche euery one of these for saking do miserablie adulterate that holie and blesset woorde of God and in stede of trueth sell vnto the people their hereticall lies vnder the

corruption and controuersie taught beleued and folowed I claime also creditte to be geuen to the holie auncieÌ„t Fathers whom I haue alleaged who being in that pure time when faith was purely taught do coÌ„municate to vs soche doctrine as the Churche of God then had whose doctrine howe moche yt ys different from the doctrine of this wicked teacher that hathe thus exclamed and howe repugnaÌ„te his doctrine ys to the teaching of these Fathers yt ys as easie to discerne as darknesse froÌ„ light or white froÌ„ blacke Wherfore gentle Reader nowe being by me aduertised after soche sorte as yt hath pleased my lorde God to imparte his grace vnto me yf thowe hauest not erred reioice in God and be confirmed Yf thowe hauest erred repent before God and be reduced And thus moche of the scriptures of the olde Testament THE SEVEN AND THIRTITH CHAP. MAKETH a breif Recapitulacion of thinges before written with thapplicacion of them to the Proclamacion of the aduersarie and so concludeth this first booke ALthough I am not ignorante gentle Reader that in the Psalmes be diuerse other prophecies whiche according to the minde of saincte Hierom do speake of this blessed Sacrament and sacrifice of Chrystes bodie and bloode that shoulde be offred in the Churche of Chryst and of the whiche the poour in spiritte shoulde eate and be satisfied as in the xxi xxij lxxj cx psalmes Yet for that the figures of this Sacrament be allreadie aunswered by prophecies to them aunswerable And these that be lefte maie by iust occasion be spoken of hereafter I shall for the Readers ease disauauntage my self of the allegacion of them to the setting furth of the matter here taken in hand by me to be defended and so coÌ„clude this booke with a breif recapitulacion of some thinghes bfore saied to the entent they maie be applied to aunswere some one or mo meÌ„bres of the Aduersaries proclamacion not yet spoken of I did of pourpose omitte to applie that ys saied as aunswer to that parte of his wicked proclamacion whiche yt doth fullie confute by cause I wolde not to moche trouble my processe but thought yt best to reserue yt to this place as in other matters I haue also doen the like in this booke Wherfor that yt maie well be perceaued that this that ys saied doth clean ouerthrowe this mans doctrine vnderstand first what ys his doctrine Thus in his proclamacion he crieth Yf any one of all our Aduersaries be able plainlie and clerely to proue by soch authoritie of the scriptures the old Doctours and Councells as ys before saied that the preist had then authoritie to offre vpp Chryst vnto his Father c. In which his proclamacioÌ„ he denieth the Sacrifice of the Churhe which ys the bodie and blood of our sauiour Chryst which he saieth the Churche hath none authoritie to offre to God in sacrifice Against this his false doctrine call to minde what ys in this booke saied speciallie in the setting furthe of the prophecies of the preisthood of Chryst The deuell hath bewitched the Proclamer after the ordre of Melchisedech of the prophecies of Daniel and Malachie wher but that the deuell hath bewitched this man and to his perdition hath cast a mist before his eies that he shoulde not see the trueth he coulde not ells but see that the bodie and blood of Chryste were of him self offred in his last supper and ther and then instituted and ordeined to be offred and continued in his Church as the memoriall of his passion and death S. Ciprian as yt ys alleaged saieth that our Lorde Iesus offred the same Cyprian that Melchisedech offred that ys bread and wine that ys to saie saieth he his bodie and blood Isychius saieth that we haue the sacrifice of Chryst the intelligible Melchisedech Isychius whiche sacrifice was perfectlie doen in bread and wine when Chryste saied This ys my bloode that shal be shedd for yowe S. Hierom saieth that as Melchisedech offred bread and wine so shall Chryste Hieron offred his bodie and blood the true bread and true wine S. Augustin saieth Chryst did institute the sacrifice of his bodie and blood according to the ordre of Melchisedech to succeade the sacrifice after Augustin the ordre of Aaron Wher note that he saieth Chryst did institute the sacrifice of his bodie and bloode after the ordre of Melchisedech Yf he did institute the sacrifice then ys ther authoritie by the same institution geuen to the Church to offre the same Whiche well appeareth by the saing of Origen whiche foloweth in this processe We saith Origen being obedient to the Creatour of thinges when we Origen haue geuen thankes we receaue the breades that were offred whiche be turned into a certain holier bodie whiche bodie trulie maketh them holier that with a sownde and pure minde vse yt Note then that our obedience standeth not onely to eate the bread but to eate the bread that ys offred and therforre we must both offre and eate The church must both offre and eate yf we will be obedient Yf yt be our obedience to offer then ther ys commaundement geuen to offre Yf commaundement be geuen then Authoritie also Theophilact saieth that the oblacion conteining Chryste our Lorde Bishoppe and Sacrifice ys continuallie offred by the ministres of God Seing that Chryste ys offred Theophila as Theophilact saieth by the ministres of God yt ys euident that yt ys doen with authoritie For withoute authoritie can none offre him Martialis one of the disciples of Chryste saieth that we for our health offre that vpon the holie Altar that the Iewes did offre vpon the Crosse for enuie And yf ye S. Martia We offre ou the altar that the Iewes offred on the crosse Irenaeus require by what authoritie we do it he saieth that our Lord coÌ„maunded vs so to doo in the remembrance of him And yf ye will vnderstande howe the authoritie cometh ordrely to vs to offre the bodie of Chryste to God the Father Irenaeus will teache you For he saieth that Chryste geuing instructions to his Apostles to offre sacrifice to God tooke the creature of bread and gaue thankes and saied this ys my body And the cuppe also he tooke and confessed yt to be his bloode and so of the newe Testament taught the newe oblacion whiche the Churche taking of the Apostles offreth yt yn all the worlde to God according to the prophecie of Malachie Can not nowe this Proclamer or raither Blasphemer see or perceaue what authoritie the preist hath to offre Chryst to God the Father Yt ys deriued from Chryst to the Apostles from the Apostles to the Church and so vsed through out all the worlde S. Augustine saieth that the pure and clean sacrifice that Malachie speaketh of that shall be offred in euery place ys the sacrifice after Augustin the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys by the minde of S.

and sufficient matter to approue the doing of the holie catholique Churche in this matter And will I trust iudge this Proclamer sufficientlie aunswered by the best learned Fathers as well of the greke church as of the latin and will therfore thinke yt right that wher this Proclamer required but one plain sentence hauing nowe a nombre that he doo perfourme hys promesse and submitte him self to the trueth and subscribe to the catholique Churche and become her childe again whiche God of hys mercie bring to passe in him For trulie the giftes that God hath placed in him considered I cannot but loue him and prayse God in him and wish that I might ioin with him But wheÌ„ I remembre hys great fall into this wickednesse I pietie him and vtterly deuide my self from him as my bownden duetie before fowre meÌ„bres for the Proclamocion aunswereth God ys In this booke then as occasion hath serued I haue aunswered foure peices or membres of hys proclamacion The first for the hauing of the scriptures in the vulgar toung The second for Reseruacion of the Sacrament The thirde for the authoritie of the offring of Chryst to hys Father The fourth for the presence of Chrystes bodie and blood in the blessed Sacrament In the other bookes by the helpe of God shall be likewise aunswered some other partes of the same proclamacion as like occasion shall be ministred whiche God graunt maye be to hys euerlasting prayse and honour Amen THE SECOND BOOKE THE FIRST CHAPITER DECLARETH THE OFFICES OF THE OLDE LAVVE AND THE BENEFITTES OF the newe Lawe with an exhortation to submitte our vnderstanding to the knowledge of faithe and therwith to the beleif of the Sacrament LEX per Moysen data est gratia veritas per Iesum Christum facta est The Lawe saieth saincte Iohn was geuen by Moises but grace and trueth came by Iesus Chryst The Lawe as saincte Paule declareth had two offices for the Ioan. 1. The lawe hath two of fices Rom. 3. Ibid. 7. which yt was geuen of God by Moises to the people The one was to geue them knowledge of finne and to restreign them from yt The first parte of this office S. Paule speaketh of to the Romans saieng Per legem cognitio peccati By the lawe cometh the knowledge of sinne For saieth he in an other place Peccatum non cognoui nisi per legem Nam concupiscentiam nesciebaÌ„ nisi lex diceret Non concupisces I knewe not sinne but by the lawe For I had not knowen what lust had ment except the lawe had saied Thowe shalt not lust The seconde parte he speaketh of to the Galathians wher when he had proued that the promisse of the blessing came not by the lawe but by faith as being made foure hundreth and thirtie years before the lawe was geuen he moueth this question Quid igitur lex wherfor then serueth the Lawe As who Galat. 3. shoulde saie yf the lawe were not geuen that by yt men shoulde atteign to iustification wherto then serueth yt what then ys the office of yt He answereth Propter trangressionem posita est yt was added for transgression that transgressours takinge with the lawe the spirit of seruitude in feare might be witholden from the trangression of the same Lawe although the outwarde obseruacion of yt conferred not that iustificacioÌ„ to the obseruers therof that auaileth before God The other office of the Lawe was by liniamentes of figures and shaddowes to leade the people to Chryst as S. Paul saieth Lex poedagogus fuit in Christo Jbid. The Lawe was oure schoolemaster to Chryste Wherfore our Sauioure Chryste willed the Iewes who were not willinge to receaue him as the Messias being yet by the Lawe taught to knowe him that they shoulde repair to Ioan. 5. the scriptures of the Lawe as to their schoolmaster saieng Scrutamini scripturas in quibus putatis vos vitam habere aeternam illae sunt quae testimonium perhibent de mÃ¨ Searche the scriptures in the whiche ye thinke to haue eternall life and they are they whiche testifie of me Whiche Lawe vndoubtedlie did so teache them Christe by promisses figures and prophecies that they coulde not pretende ignorance but they must nedes be fownde offendours of malice wherof the chief ruler of the schoole Moyses wolde accuse them as Chryste saieth to them Nolite putare quÃ²d ego accusaturus sum vos apud patrem Jbid. 5. meum est qui accusat vos Moyses in quo speratis Si enim crederetis Moysi crederetis forsitan mihi De me etenim ille scripsit Do not thinke that I will accuse yowe to my Father ther ys one that accuseth yowe euen Moises in whom ye trust For had ye beleued Moises ye wolde peraduenture haue beleued me for he wrote of me Of this office of the Lawe that ys of the schoole mastershippe of yt Howe yt promised Chryste Howe yt painted and deschribed him by figures and shaddowes Howe yt spake of him by prophecies in the old testament yt ys as to the pourpose of the matter whiche ys nowe in hand apperteineth treacted of in the first booke Nowe mindinge to seke the trueth of the same matter in the newe Testament I am moche comforted and delighted trusting with moche more facilitie and ease to atteign the same And yet as not withoute pleasure mixed with trauaill I haue doen the like in the firste booke passinge through the thikkes as yt were and obscure places of the Law not all vnlike vnto an HuÌ„ter who painfullie beating the busshes and traueling through the Thickes yet not withoute pleasure seking his game and comming to the goodlie faire Lawnde semeth to be moche eased and as yt were releiued of a great greif and then with more delight and pleasure foloweth the same EueÌ„ so nowe that I am comed to the beautifull Lawnd of the newe Testament wher for the sharpe priking busshes of the seuitute and bondage of sinne vnder the Lawe and for the obscure and darke thickes of figures and shadowes of the same finding the goodlie pleasaunt Lawnde of grace and veritie by Iesus Chryste I forgett my former trauaills and with freshe delight folowe on my gamme The Lawe had two offices not voide of incoÌ„modities The Gospell hath The Gospel hath two commodities two benefittes enriched with great coÌ„modities The Lawe gaue knowledge of sinne The Gospell geueth grace for remission of sinnes the Lawe had figures the Gospell hathe the veritie He then by whome came this grace and veritie Iesus Christe who ys the Ioan. 1. light of the worlde and lightneth euery man that cometh into the same geue the bright and clere beames of his knowledge vnto vs both the writer and the reader that beinge led by his grace we maie come persightlie to his trueth and veritie and cominge to the same we maie with all humilitie and mekenesse subdue our vnderstanding to the seruice of faith And so learninge not

his eyes Whervpon belcuing the mysteries of the Chrystians to be merueillouse and wonderfull the next daie he came to S. Basill and desired to be baptised and made a chrystian Thus we maie perceaue that the workes of God be great and merueillouse who vnto this Iewe but suspecting the chrystians to eate flesh and drinke bloode in their mysteries made yt soch to him as he suspected yt to be and to appeare soche to his seight as yt was couertlie to other in verie dede But he sawe yt with his bodilie eye for his instruction that the true Chrystian seeth with his faithfull eye to his saluacion But to return to our first matter so great was the fame that the Chrystians did eate maÌ„nes flesh in their mysteries that to deliuer theÌ„ froÌ„ the enuie that was coÌ„ceaued against theÌ„ for the same Iustinus the holie martyr was enforced in his Apollogie made vnto Antonius Pius to reueil and declare vnto him all the wholl order of the mysteries of the chrystians and what was their faith therin whiche thing was not vsed in those daies to be declared to anie prophane man and infidel but allwaies kept secrette so moche as yt might be And yet vpon this enforcemeÌ„t this Iustinus declared the matter so plainlie as no man of his auncientie to soche men more plainlie as shortlie here after ye shall perceaue As these thinges then hitherto saied do proue by the same that Chryst ys present in the Sacrament and so consequentlie that the woordes of Chryst haue ben and so ought to be vnderstanded in their propre sense withoute trope or figure So wolde I wish them of all chrystians in these daies to be receaued And as by these thinges we maie be moued So by other reasons we maie from the contrarie vnderstanding be disswaded Among manie of whiche I wil bring but one or two that Rupertus doth make and the first ys this Nonne Ioannes Euangelista dicit in Apocalipsi Si quis apposuerit ad haec apponet super illuÌ„ Rupert li. 6. in Joan. Apoca. 22. Deus plagas scriptas in libro isto Et si quis diminuerit de verbis prophetiae libri huius auferet Deus partem eius de ligno vitae de ciuitate sancta de ijs quae scripta sunt in libro isto Nunquid minÃ¹s timenda est hic illa maledictio vt non detrahamus vel apponamus quidquam verbis dicentis Hoc est corpus meum quod pro vobis tradetur Hic est sanguis meus noui testamenti qui pro multis effundetur in remissionem peccatorum CÃ¹m enim illo dicente Hoc est corpus meum nos subauditionem apposuerimus dicentes figuratiuum vel per similitudinem dictum CÃ¹m inquam illo dicente Hoc est corpus meum nos dixerimus hoc signisicat corpus meum nonne multum est quod apponimus vel praua demutatione detrahimus sensum generamus quem tantus Author Deus homo nusquaÌ„ est locutus nec ascendit vnquam in cor eius Dothe not the Euangelist Iohn saie in the Apocalipse Yf anie man shall adde vnto these thinges God shal adde vnto him the plagues that are written in this booke And yf anie man shall minishe of the woordes of the booke of this prophecie God shall take awaie his parte oute of the booke of life and oute of the holie To the woordes of God maie nothing be added nor diminished citte and the thinges whiche are written in this booke Ys this maledictioÌ„ or curse lesse to be feared here that we diminish not or putte any thing to the woordes of him that saied This ys my bodie whiche shall be deliuered for yow This ys my bloode of the newe testament whiche shall be shedde for manie in the remissioÌ„ of sinnes For when he saieth This ys my bodie we shall putto an vnderstanding saing a figuratiue bodie or that yt ys spoken by a similitude when I saie he saieth This ys my bodie we shall saie this signifieth my bodie ys yt not moche that we putto his woordes or by an euell chaunge take from them and make a sense whiche so great an Authour God and man in no place hath spoken neither at anie time did yt ascende in to his heart Thus Rupertus This ys the first reason of this Authour whiche yf yt be well weighed and the thing well considered howe moche we by figures tropes and significacions do alter and chaunge howe moche we putto in woordes and diminish in substance howe the exposition denieth that the text affirmeth we haue good cause to feare the malediction of God spoken by S. Iohn who beareth not soche expositions denieng what he hath saied nor soche gloses confownding his text Wherfore we maie well be dissuaded from soche expositions or rather deprauacions and the rather that their ys no warrant to beare vs so to expownde these woordes of Chryst as of the circumstance of the place maie be perceaued whiche this Authour vseth as an other reason to moue vs not so to vnderstande Chrystes woordes of his supper as the Aduersarie dothe expownde them And thus he saieth CÃ¹m obijcit quis suisî€‚ue scriptitat in sedulis quod itidem dixerit eadem veritas Ego sum vitis tam audacter quaÌ„ imperitÃ¨ in argumentum mendosum illud attrahit cum statim subsequentia verba dicentist Sicut palmes non potest ferre fructum Ã semetipso nisi manserit in vite sic nec vos nisi in me manseritis manifestÃ¨ per similitudinem compellant intelligi praesertim cÃ¹m non signanter dixerit Ego sum haec vitis sicut signanter dixit Hoc est corpus meum hic est sanguis meus apposita protinus descriptione verae proprietatis de corpore inquiens quod pro vobis tradetur de san guine autem qui pro multis effundetur Igitur ne veniant super nos plagae nouissimae neque apponimus neque diminuimus quicquam diuinae definitioni vel descriptioni quam incarnatum Verbum ore proprio deproinpsit Imo quia perfecta charitas foras mittit timorem non tam plagarum timore qunm veritatis amore confitemur quia panis iste corporeus postquam signauerit eum Pater vinum hoc expressum acinis praesentibus mox vt eodem signo signatum est per manus ecclesiae dicentis vt nobis corpus sanguis fiat dilectissimi filij tui Domini nostri Iesu Christi etc. vsque in memoriaÌ„ mei facietis corpus sanguis eius qui huius traditionis author est hoc sacrisicium ipse Christus est cuius passione vt sacrificium fieret Ã Deo Patre in veritate signatum est WheÌ„ one obiecteth and writeth yt also in his bookes euen as boldlie as vnlearned These woordes J am a vine Ioan. 15. are proued by the circuÌ„stance to be a similitudi lie that the same trueth mening Chryst saieth also I am a vine he draweth yt

iste testis est qui etiamnum inter clinodia Ecclesiae Constantinopolitanae asseruatur In the time of the good gouernement of the church of Constantinople by The historie of a woman that for the Sac. receaued a stone Iohn Chrysostome a certain man of the heresie of the Macedonians had a wief of the same opinion This man when he had hearde Iohn Chrysostom teaching what was to be thought of God he commended his doctrine and exhorted his wief that she also shoulde be of his minde But when she did more regarde the woordes of noble women then his conuersacion or maner in saithe and after manie admonicions her husbande had doen no good in her he saied vnto her Except in the matters of God thowe be a companion withe me thowe shalt not hereafter be a partaker of liuing with me The woman when she had heard this and had dissimulatelie promised to consent vnto him she tolde the matter to a certain woman seruant whom she iudged to be trustie vnto her whose helpe she vsed to begile her husbande Aboute the time of the mysteries they that be taught the faith knowe what I saie she keping still that she had taken falleth downe as though she wolde praie This womaÌ„ recaaued vnder one kinde onelie Her woman seruant standing by her geueth vnto her priueily that she had brought in her hande which thing when she had putte to her teeth yt congealed into a stone The woman being astoined fearing least some euell shoulde happen her for that thing which by Gods power had chaunced she goeth with spede to the Bishoppe and accusing her self she sheweth the stone hauinge yet the markes or printes of her bitinge and shewing an vnknowen matter and a merueillouse coloure and withall desiering with teares forgeuenesse she promiseth to agree to her husbande Yf this thing seeme to anie man incredible this stone ys witnesse of the matter whiche vntill this daie ys kept in the Churche of Constantinople As this historie ys notable so for the pourpose yt ys euident that the Sacrament was ministred vnder one kinde that was vnder the forme of breade For the woman takinge that in her hand and not minding to receaue yt kept that still and tooke some other thing of her seruant to eate and so thought to haue begiled her husbande so their was but one kinde receaued To be short as of the learned yt ys testifieth the maner of receauing vnder one kinde whiche ys vsed in all the latin Churche vpon good fridaie on The maner of receauiÌ„g vnder one kinde vpon good fridaie vsed in the primitiue Churche whiche daie the preist receaueth the host consecrated vpon Mawndie Thursdaie hath ben so vsed from the primitiue Churche Wherbie as by that that ys before saied also yt doeth well appeare that the receauing vnder one kinde hath ben practised in the primitiue Churche notwithstanding the false reporte of the Proclamer Wherfore Reader be not deceaued with soche bragges of vntrueth For though he hath saied yt he neither doeth nor can prooue yt but stand thowe to the doctrine of the catholique Churche who what she teacheth she prooued to be true as by this matter thowe doest perceaue Thus hauing nowe ended the scriptures of the Gospell with thankes to God we ende this seconde booke praing that yt maie be to his honour and to the profitte of the Readers Amen THE THIRDE BOOK THE FIRST CHAPITER ENTRETH BY PREface into the first text of saincte Paule that toucheth the Sacrament and expwndeth yt according to the letter DIdymus of whome for that he was a famouse learned man sainct Hierom desiered to be taught and instructed in his firste booke of the holie Gost whiche worke ys translated by sainct Hierom considering howe great a matter yt was to treacte of li. 1. de Spiritu sancto Diuine thinges are with reuerence anc diligence to be haÌ„dled diuine thinges and that therfor they aught with reuerence to be vsed he saieth thus Omnibus quidem quae diuina sunt cum reuerentia vehementi cura oportet intendere We must with reuerence and great care diligentlie looke vnto all thinges that be diuine Wherfore mindinge by Gods ayde to proceade in treacting of the blessed Sacrament of the bodie and bloode of Chryst and of the presence of the same our Sauiour Iesus Chryst werie God and verie man in that Sacrament with other matters therunto apperteining whiche be in deed diuine matters I wish not onelie vnto my self in the writing but also to the reader in the reading that reuerence that to eche of vs apperteineth Before in the beginning of the first booke And for my parte considering what I haue allreadie writen as concerning the holie scriptures that they be harde and darke so that as sainct Hierom saieth Sine praeuio monstrante semitam ingredi non possumus withoute a fore guyde and a shewer we can not entre the right path of them And for somoche also as ther ys the more pitie so great controuersie of the matter to be treacted of I will not be so rashe and irreuerent to the scriptures JreÌ„ li. 3. ca 4. to handle them wrest them and abuse them after mine owne phantasie but I will as Irenaeus aduertiseth haue recouerse to the eldest churches and learn of them the truth and true mening of soche scriptures as be called in question aboute the matter of the said Sacrament of the whiche I Doubtes in controuersies wher to be dissolued shall nowe treacte Quid enim si quando de aliqua quaestione modica deceptatio esset nonne in antiquissimas oportet recurrere ecclesias in quibus Apostoli conuersati sunt ab eis de praesenti quaestione sumere quod certum rei liquidum est What yf at anie time ther be a deceptacion of a litle matter must we not runne or haue recourse to the eldest churches in the whiche the Apostles were conuersant and of them to take that that ys certen and plain Thys Ibidem holie Father geueth so moche vnto the auncient Fathers that yf ther were no scriptures he saieth we shoulde folowe the ordre of tradicion whiche the Apostles haue deliuered vnto them Quid autem si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quem tradiderunt his quibus committebant ecclesias What saith Irenaeus yf neither the Apostles had lefte vs scriptures did yt not behoue vs to folowe the order of Tradicion yt to be folowed tradition whiche they deliuered vnto those to whome they committed the churches Thus Irenaeus In whiche sentence of this holie Martyr we are not onelie taught that we aught to repare to the Fathers to haue our doubtes dissolued and so to learn of them howe the Scriptures are to be vnderstanded but also for tradicions that be not written in the scriptures for the reporte of whiche as wel as for soche as be in the scriptures

two significacions of the Sonne and of the holie Gost and to the washing of the Soule from sinne by grace geuen in the ministracion of the same Sacrament yet the wholl ministracion and praiers aswell before batisme as after vsed in the same by a generall significacion ys called Baptisme So ys the consecracion and oblacion of the bodie of Chryst with all praiers and Ceremonies either going before or folowing the same by generall significacion called Masse This breif description of the Masse being made let vs examin the partes of yt whiche of them or howe manie of theÌ„ be against the woorde of God and the example or practise of the primatiue Church as yt ys pretended that yt maie be perceaued what iust cause the Proclamer hath so moche to exclame against the Masse The first parte ys consecracion This parte for that by yt ys taught the Parts of the Masse presence of Chrystes bodie and bloode whiche the Proclamer can not abide ys one cause why he reiecteth the Masse But howe iustly he doth it yt maie be perceaued through oute all this booke in which ys prooued the presence whiche the catholique Church teacheth and the figure ys improued whiche the Aduersary mainteineth An other parte ys oblacion or sacrifice wherin the Churche offreth Chryst to God the Father according to the commaundement of the same owne maister Chryst in the memoriall of his passion and deathe That this parte ys not against the scriptures and the holy Fathers yt ys allready proued in the declaracion of the prophecies of Melchisedech Daniel and Malachie in the first booke wherunto ys made an addicion whiche thowe shalt finde in the xxxvij chapiter of that same booke sufficient I trust to aunswere and satisfie anie reasonable man An other parte ys receauing of the Sacrament In the whiche twoo thinges do offend the Proclamer The one ys that the people do receaue vnder one kinde The other that the preist receaueth alone Whether the receauing vnder one kinde be against the Scriptures or the practise of the Primitiue Churche yt ys disputed and the trueth declared in the seconde booke from the lxiiij chap. to the. end of lxvijchap As for the receauing whiche the Proclamer termeth priuate yt shall be hereafter treacted of In doctrine which ys an other parte I knowe not what fault he can finde In praier the first and last parte of the Masse he findeth two faultes The one that praier ys made to sainctes The other that praier ys made for the dead for these two we shal haue recourse to the primitiue Churche and there make triall whether the Church doth well in so doing or the Aduersarie euell in denieng the same to be laufull and good Nowe for the first parte of the Masse whiche ys consecracion I will not moche otherwise here treact of yt but onelie laing furth the practise of the Apostolique and primitiue Churche therin compare the doinges of the catholique Churche nowe therwith that yt maie be perceaued howe iustlie yt foloweth the example therof As for the effect of consecracion whiche ys the presence of Chrystes bodie ther neadeth here no speciall treactice for that the woll booke treateth therof so fullie that yf the Proclamer will finde fault in the Masse forthat the presence ys taught ther to be he maie in other places of this worke finde sufficieÌ„t matter for the proofe of the presence whiche yf yt will not satisfie him neither maie a fewe woordes here spoken moche helpe him As for the seconde parte whiche ys the oblacion or sacrifice of Chrystes bodie as before yt ys declared that yt ys offred according to the will and commaundement or Chryst himself and that by the testimonie of the Scripturs as they be vnderstaÌ„ded of a nombre of the most auncient Fathers and by diuerse other graue authorities So shall yt be nowe set furth and coÌ„mended to yowe by the practise of the Primitiue Churche Whiche we haue differred to this place And forasmoche as the Proclamer to extenuate and abase the honorable estimacion of the Masse whiche yt ought to haue in the heartes of the people doth for shame and with shame conceale the names of soche auncient Authours as do testifie that both Sainct Peter and Sainct Iames saied Masse the one at Rome the other at Hierusalem and doth also to WheÌ„ truth and learning serueth not mocking and skorning be their best argumeÌ„tes bring the matter in contempt aske by waie of skorn whie raither we saie not that Chryste him self saied Masse for that were the neerer waie to bring the Masse in creditte I shall by good and sufficient authoritie shewe that not onelie Sainct Peter and Sainct Iames but also Chryste him self did saie Masse And so beginning at Chryst descende to three or foure hundreth yeares after Chryst and shewe the practise of the Churche And for this time I will ouerpasse the farder mocke and skorn that he maketh against the blessed Masse asking whie we doe not raither saie that Aaron and his chapleins saied Masse For in dede saieth he as yt hath ben vsed the Churche hath had moch more of the Robes of the Ceremonies and of the sacrifices of Aaron then of the institucion or ordeinance of Chryste For ys I shoulde touche him for that I shoulde cause Arons garment worne for a Bishopporke and the CoÌ„munion ministred in a cope him to be perceaued to impugne and in that behalf to skorne the ministracion of the Communion For that ys ministred in coapes and other soche garmentes as before were vsed in the Churche and he himself refuseth not to weare Aarons garment for a Bishoppericke So well agreeth his doing and his preaching together And thus scoffing at the garmentes that be nowe yet vsed he seemeth to me not to like this order of Religion that he liueth in but raither to reprooue this as he doth the other For in this poinct by his iudgement they holde both of Aaron But letting this passe I will returne to my matter and wish the Reader to remembre what this woorde Masse doth signifie as yt ys declared in the last chapiter and therwith to haue in minde as yt ys saied in this chapiter Chryste saied Masse that Masse ys the action of the consecracion oblacion and receauing of the bodie and bloode of Chryst and so vnderstanding Masse I saie that Chryst did saie Masse For he in his last Supper did institute Masse and did ther consecrate his bodie and bloode and offred them in sacrifice and gaue them to his Apostes to be receaued and commaunded that so yt shoulde be doen in the remembrance of his passion and death In this matter who listeth to be satisfied forsomoche as one auncient Authour maie satisfie a man let him reade the Epistle of Sainct Ciprian to Cecilius Epist li. 2. Epist. 3. and he shall ther sinde euery parte of the Masse here reckned to be doen by Chryst First for the consecracion he saieth thus Vt in Genesi

not these duÌ„be gestures and ceremonies This ys not onely an vntrueth For he knoweth that ther be learned Fathers that haue written bookes of the ceremonies of the Masse and farder haue declared what euerie p cercell or peice of the garmeÌ„tes that the preist doeth weare in mynistracion doe signifie and haue fullie aÌ„d plainlie expounded euerie part of the Masse and the canon of the same as Isidorus Rabanus Hugo de Sancto Victore Gabriel Hoiffmister aÌ„d Garetius with other But yt ys also arrogantlie slaunderouse For he generallieaccuseth the wholl Church of ignoraÌ„ce therbie seking to winne to himself the praise of singular knowledge and to blott all other before him with the grosnesse of ignorance to make himself to be seen wise and all other to be reputed as fooles but dicentes seesse sapientes stulti facti sunt The thirde which ys so manifest an vntrueth that euen a plain maÌ„ wolde by plain woorde call yt a lie as he maie doe the rest before mencioned ys that the Masse maketh no maner of mencion of Chrystes death Who wolde hauing knowledge so saie except he were so farre past shame that he regarded not what he saied Who wolde so saie that were not forced by Deuellish malice The Masse setfurth the death of Chryste more liuelie theÌ„ the new CommunioÌ„ that wittinglie he wolde impugne the trueth and saie that not to be that ys and that to be that ys not What ys he that knoweth not that the Masse ys the memoriall of Chrystes passion and death Why ys the consecracion and oblacion of the bodie of Chryst doeÌ„ but to the remeÌ„brance of his passioÌ„ aÌ„d death Farder wheÌ„ the preist saieth that the daie before our Lord Iesus suffred he tooke bread into his holie baÌ„des and gaue thankes and saied take eate this ys my bodie which shall be geuen for yowe maketh he no mencion of Chrystes death When he saieth also This ys my bloode of the new testament which shall be shedde for yowe and for manie ys ther no mencion made of Chrystes passion and deth what hath the newe Communion to settfurth the death of Chryst more theÌ„ this but in the Masse besides this when the bodie and blood of Chryst be lifted vppe as once that same his bodie was vpon the crosse ys ther not a liuelie mencion made of his exaltacion vpon the crosse and of his death wheÌ„ the preist in doing of this speaketh the woords of Chryst As often as ye doe this ye shall doe yt in the remembrance of me ys ther not good occasioÌ„ geueÌ„ to remembre Chrystes passioÌ„ and death by the rehersall of his owne coÌ„maundemeÌ„t After all this the preist immediatelie praieth and saieth Wherfore we Lorde being mindefull of the passion resurrection and ascension of oure Lorde offre vnto thie noble maiestie this pure sacrifice and be these woordes spoken without anie mencioÌ„ of Chrystes death wher his passion resurrection and ascencion be called to minde and spokeÌ„ by expresse woordes Ys not the prophecie of S. Peter fulfilled in this man and his likes when he saieth Erunt in vobis magistri mendaces qui 2. Peter 2. introducent sectas perditionis c. Ther shall be among yowe lieÌ„g masters which shall bring in sectes of perdicioÌ„ denieng the God that bought theÌ„ bringing vpon theÌ„ selues hastie perdicioÌ„ But leauing his vntrueths aÌ„d slauÌ„ders to him self and wishing this onelie here to be noted that soch vntrueths come not froÌ„ a good spirit I will returne to holie Basill of whose spirit ther ys no doubte and remembre that he in his Masse doeth both make intercession to Sainctes and doeth also praie for the soules of them that be departed Chrysostome also in his Masse praieth likewise in this maner Offerimus tibi MissaChrisost rationabile hoc obsequiuÌ„ pro fideliter dormientibus pro patribus pro auis nostris interuenientibus Patriarchis Prophetis Apostolis Martyribus confessoribus et omnibus sanctis We offre vnto the this reasonable seruice for theÌ„ that sleape in faith for our Fathers and great graundfathers the holie Patriarches Prophetes Apostles Martyrs and confessors aÌ„d all saincts praing for vs. And shortlie after he praieth thus again Sancti Ioannis Baptistae prophetae praecursoris sanctoruÌ„ nominatis simoruÌ„ ApostoloruÌ„ et sanctihuius cuius memoriaÌ„ agimus et omniuÌ„ sanctoruÌ„ supplicationibus visita nos Deus et memor esto omniuÌ„ in Domino dormientiuÌ„ in spe resurrectionis vitae aeternae ChrysostoÌ„ desurethin tercessioÌ„ of Sainctes aÌ„d praieth for the dead ac requiem praestaeis vbi lumen vultus tui superintendit By the supplicacioÌ„ or praiers of S. Iohn the Baptiste the prophet and forerunner aÌ„d of the holie aÌ„d most famouse Apostles aÌ„d of this Sainct whose memorie we make o God viset vs aÌ„d be mindfull of all that sleape in our Lord in hope of the resurrectioÌ„ of euerlasting life aÌ„d geue theÌ„ rest wher the light of thy couÌ„tenance ouerlooketh all As in the other so in ChrysostoÌ„s Masse yowe see oblacioÌ„ made for the dead yowe see praier made for theÌ„ to obtein theÌ„ rest aÌ„d that also by the intercessioÌ„ of Sainctes By this then ye maie perceaue the maliciouse and slaunderouse railing of the Aduers against the Church who saieth that the Papistes haue made the Masse a sacrifice for the quicke aÌ„d the dead to the enteÌ„t they might make their merchandise therwith and so robbing the people fill their Aug. li. de heres Aerius accoÌ„pted an heretike deniengthe sacrifice of the Masse to auail the dead purseis with soule pence But ye see yt not inueÌ„ted of the Papistes as the Aduersarie termeth the catholike ChrystiaÌ„s but ye see yt vsed aÌ„d practised of the Apostles and the holie Fathers in their Masses and so deliuered to vs. Now as we haue seen the practise of the auncieÌ„t Church for the doing aÌ„d affirming the thing so let vs see the practise of the same for denieÌ„g aÌ„d refusing the thing S. Augustine and before him Ephiphanius declare that ther was one called Aerius who as our newe masters doe nowe a daies denied the sacrifice of the Masse to be profitable to the dead for the whiche and certain other doctrines he was of the holie learned Fathers nombred amoÌ„g heretiques and of the Church so esteemed and reputed The practise of the Church then vpon them that denied the sacrifice of the Masse to be auailable to the dead was to esteem them and repute them as heretiques and this estimacion and reputacion was before the time of Epyphanius aÌ„d S. Aug. Concil Cartha 4. Let vs now proceade and see yet a litle farder In the fourth Councell of Cartage in the which S. Augustine was one soch a decree was made Qui oblationes defunctorum aut negant ecclestis aut cum difficultate reddunt tanquam egentium necatores excommuniceÌ„tur they which denie vnto the church the oblacions of the dead or ells doe slacklie paie theÌ„ let them as the

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