ydolatrye and superstycion and so both dampnable anâ— excheuable Wherefore they w◠〈◊〉 deme it both reasonable and 〈…〉 â—ly that the masser mought 〈…〉 it alone whan others refus◠〈…〉 â—ctlye to masse wyth hym 〈…〉 no man oughte to be a st◠〈…〉 and hinderaunce of an othe◠〈◊〉 â—uocyon be no lesse deceyued theâ— thee Iewes who adiuged they re condeÌ„pning of the euaÌ„gelical doctryne persecuting of christ his disciples both a sufferable seruiceable seruice too God in consideration it was done of deuotyon Now to prayer the thyrde part of the solytarye masse whyche is for soundrye consyderatyons blame worthy Fyrst for that therin those sainctes bee on called as aduourers ayders who be not here presently conuersant emonge vs but ar fare soundred distanted from vs in place namelye in heaueÌ„ For though we mought praye vnto the sayd sainctes as beyng presentlye and conuersaunt wyth vs as wee do one to another assembled togethers howbeit for asmoch they be farre placed froÌ„ vs they in heaueÌ„ we in the earth we ought not to instaunte theÌ„ For why that were to attribute and render to theÌ„ the honour dewe and incidente to God alone it is to weete the knowledge of our hartes and the hearinge of the farre absent In case I beyng at Cambredge dyd desyre eyther you eyther any mans theÌ„ beynge not present wyth me but eyther at yorke or London to praye for me whom otherwyse present with me I mought both wel and wysely wold not eche maÌ„ depose that my desyre bothe vaynelye and vndiscretely made of me Bycause noo man beyng at that present eyther at yorke or London what tyme I praye to hym in Cambredge eyther heareth or vnderstandethe that my prayer Yeas trulye How theÌ„ can our prayers be fruyteful and effectual which be directed to the heauen sainctes who be farrer distanted or sound red from vs then eyther London or yorke froÌ„ Cambredge But the heauen sainctes wâ—l some saye beynge conuersant or present wyth God espye in hym as in a glasse al the secretes entendemeÌ„tes of our hartes so orderly perceaue what we praye for to whom This sophistical cauil or obiection is nothing answerable to Goddes worde wherin it is expresly wrytteÌ„ in sorte as foloweth ii para vi Thou alone knowest the hartes of the sonnes of menne Howe coulde thys be veryfyed and iustifyed that god alone vnderstaÌ„deth mens hartes yf the heauen sainctes knowe theÌ„ also AbrahaÌ„ sayth Esaye .lxiii. knoweth vs not Israell knoweth vs not So maye we saye Paule knoweth vs not Peter knoweth vs not For why they were asmoch pryueledged regarded as Peter Paul It is wrytten in thee .ix. of thee boke named preacher that the dead knowe the nothing any more vpon the whyche text Hierome sayth thus There is noo knowledge after death ne any sense after the dissolutyon of thys lyfe Wherfore as it is an vngodly so an vntrue sayinge the heauen sainctes knoweth our hartes not wythstandynge theyr conuersation wyth God It was notably inhibited in the counsayl of Carthage that any saincte shulde be called vpon at thee aulter that the priest shuld vtter thys or lyke prayer S. Paule or Peter praye for me Why then contrarye both to the scripture and the sayd godly counsayl do we instant supersticiousli the heauen sainctes at our massiÌ„g But ynough hereof The seconde consyderation why masse prayer is to bee discommended is by reason therein it is prayed for the dead not so moche too declare therby our charitie towarde them in wishinge theÌ„ saued which purpose ware no lesse sufferable then charitable as throughe our prayers too redeme them oute of pur of purgatory or at lest to enlessen theyr paynes in the same Whych for to thynke wel done as it is an vntollerable erroure so for to attempte is a synneful superstition For who so dothe departe oute of this world dieth eyther in the lorde or without him If he die without hym theÌ„ incontinent remedyles he is condempned For wythout christe ther is no mercy to be achyued or hadde ii Corin. al promisses sayth Paul be in christ yea and amen But yf he die in the lord he is both blessed and enfranchised from al trauayl as S. IhoÌ„ wryteth in xiiii of his reuelation In that Iohan auoucheth the departed in thee lorde to be blessed he doth vs to vnderstaÌ„d they be not payned in purgatorye els were they cursed not blessed In that he pronouncethe theÌ„ quyte delyuered froÌ„ al labour he doth vs to were they be no more molested or tormeÌ„ted eyther in purgatorye or els were els shuld thei endure in labour For to bee payned in purgatorye is a greuous trauayl Agayne whoso dieth in the Lorde dyeth in fayth whoso dyeth in faythe escapeth both deth and iudgemeÌ„t so consequeÌ„tly purgatory also whych is a payneful iudgemeÌ„t after our catholique doctrine Iohan v Verely verely I say vnto you saythe christ He that heareth my wordes and beleueth on hym that hath seÌ„t me hath euerlasting lyfe and shal not come into iudgemente but is scaped from death to lyfe As concernynge the other dead sort as it dyeth wythout christ so wythoute fayth therfore it is euerlastinglye and so not pardonably in purgatory but vnpardonably placed in hel Wher vpon it formally argueth ther is no purgatorye Thee dead saythe Salomon in the .ix. of of his boke entitled the preacher haue nomore a reward Whych hys saying were not true yf they mought be through our prayers sacryfices or otherwise deliuered out of purgatore For theyr deliuery were a great reward Yf any shulde come to purgatore it is very like colourable that the thefe which was haÌ„ged with christ shuld haue ben for a season placed payned therein beiÌ„g soch a synful liuer as he was tyl his dieng houre but he incontineÌ„t after hys hence departure weÌ„t with christ to paradise In coÌ„sideratioÌ„ wherof it is right certeyn that purgatore is but an ymagyned fayned place by reason wherof the praiers sacrifices institute to release redeme solles out of the same otherwise called the thyrd place wherein they be payned be bothe vayn stuperstitious The place of the Machabees which the catholiques alledge to the mayntenauÌ„ce â— mac 12 of the sayd place is not auteÌ„tical or receiued for scripture as Hierome Gregory Ruffinus record The canones whiche the catholiques father of the apostles the canoÌ„s of the last coÌ„sayl of Leedes Aphricane regestred the bible bokes wtout any meÌ„cion made of the Machabees at al which argueth that theÌ„ the bokes of Machabees were vncanonised It is wryteÌ„ in the heretofore alledged place of the sayd Machabees the Iudas caused both sacrifice prayer to bemade to purge do away the syn of the murdered Iewes wtal is in the sayd boke coÌ„meÌ„ded for that his so doyng which is an vndeceaueable argumeÌ„t that the said boke is not auteÌ„tical or canonical For the leuiticall sacrifices dyd not do
we lyste but what god coÌ„maundethe vs as it is wrytten in Deuteronomy .xii. For why oure carnall reason entendemeÌ„tes be merely repugnauÌ„t both to his sayenges doynges so displeasauÌ„t and hateful to him The sense of the fleshe sayth Paule is enmytee agaynst God Roma 8. In case we moughte worship god as we lyst Why dyd he appoynt prescribe vs a pÌ„scripte order to worshippe him withal Yf we mought sittingly honoure hym after our wyl fantasy TheÌ„ eche made worshyp were syttinge and ieyful and so consequentelye ther were none ydolatree at al theÌ„ were there no dyfference betwexte oures and thee Turkes Iewes Paynymes Ethnikes and other miscreantes religion For they be onely differenced by Goddes wrytten woorde If we moughte order christes supper after our arbitrement then why dyd he institute prescribe vs a trade and order to be obserued in the celebratioÌ„ therof 1. Cori. â—â— Why dyd Paule reproue and blame thee Corinthians for theyr disorder abusage of the same Ar not wee named christians for that we ought to professe and geue ful credence to his sayinges and practyse and enbrace hys doyinges as followable and beleueable But howe doo we answere to our name and profession in our solitarie massing wherin we do not only not ensue christes practyse and order but throughly subuert and inuerte the same concernynge the administration of his supper Are we not called faythful for that we ought to grounde al our religion vpon our fayth whych fayth issueth only from Gods wrytteÌ„ word as Paule recordeth Roma 10 otherwyse no true fayth But how can we be indede as we be named yf we admit and frequente as wee doo to thee greate and vnsufferable empechemente bothe of Christes honoure and our solles saluation the prest preuye masse whych is variant to gods worde Therfore as it is an vnfaythful so as synneful misdede For that which is wrought wythout fayth is synne Roma 10 as Paul saith Ace we not straytelye inioyned of God vtterly to abandon auoyd all ydolatrye How do we obserue and accomplishe this his iniunction whyle we enbrace and accepte the sayde masse whych is a made worshyppe of God and so ydolatrye For the worshyp of any phantasye entent conceypt and ymage or of any other matter else forged of mans brayne wythout goddes wrytten word is questionles ydolatrye Hereto accordeth Hierome who vpoÌ„ the last of Hieremye on thys verse And they put theyr ydols in the house etc wrytethe in sorte thus not only theÌ„ Iudas reposed in Gods temple an ydoll ymage whereof we rede in the fyrst of Ezechtel but now styll in gods house whych by interpretation is the congregatioÌ„ or in the hart of the beleuers is placed an ydol wheÌ„soeuer any new doctrine is forged and after the law adored and worshypped in the secrete And vpon the twentye of Ezechyel the sayd Hierome calleth the inueÌ„tioÌ„s and deuyses of the phylosophers and herytyques the EgyptiaÌ„s ydols Auncient vsage in other matters of relygion semeth to be of moche force importauÌ„ce to the acceptaÌ„ce establishmeÌ„t of any soch semblable matter but her in our pryuate masse matter the sayd vsage is no thiÌ„g estemed To sure an argumeÌ„t I feare me of oure parcialitee in scripture matters Was not christes own administratioÌ„ of his supper the fyrst original vsage thereof Mat. xxvi and so the auncientest wherin none alone but soundrye ioinctly togethers dyd communicate In the prematiue church it was both obserued and enacted that all the whole coÌ„gregation asseÌ„bled shuld communicate wyth thee prieste or minister as it doth wel appere in Gracian de consecra distinct .i. in the canon deÌ„s whyche is fathered of the Apostles in thee Canon Episcopus fathered of Anacletus de consecra distinc .ii. in the canon peracta Calixtus thus wryttethe wheÌ„ the coÌ„secratioÌ„ is done let eche maÌ„ theÌ„ present coÌ„municate then who woll not to be excoÌ„municate This thee Apostles enacted thys doth the Romyshe churche hold obserue Note thys that Calixtus doth not onli declare that it is his wyl commauÌ„demeÌ„t al they who be present at the communion time shuld communicate els to be excoÌ„municate But the apostles decree the vsage of the Romishe church also Ther be saith Erasmus vpoÌ„ the Psalme Quam dilectabernacula who requyre in thee Masse a communion In dede I graunt so it was instituted of Christ and so it was in thee olde tyme obserued Albert in hys boke of thee Masse misteries recordeth it was fyrst in wont that al the togethers assembled persones in the church did communicat eche day wheÌ„ that could not be obserued it was decreed that on eche sondaye al the hole congregation shuld communicate wheÌ„ this neyther could be obserued it was decreed that thryse in the yeare at Easter Whytsondaye and Christmasse the communion shuld be receyued of the whole congregatioÌ„ And wheÌ„ thys could nether be obserued it was enacted that ones in the yeare the sayde communion shuld be receaued of the whole coÌ„gregation Here we may learne of Albert that in the primatiue churche all thee whole congregation dyd communicate eche daye ioynetly togethers Further in case we wold wel and earnestly respect the consyderatyon of our repayre to the church what also is of the masser reported oute of hys masse boke at thee celebration of thee communion We mought wel vnderstande that the sayd communion shuld alway be receyued of a compaygne and not of one alone Do we not I praye ye repayre to the churche as to the common place wherein we shulde make common prayers nothing excuting pryuatly but all coÌ„monly Saynt Paule auoucheth i. Cori. 14 nothinge ought to be executed in thee churche but that which redowneth to the edyfying behoue of the whole coÌ„gregatioÌ„ so that as the churche is a coÌ„mon place so the prayers therin shulde be coÌ„mon so the celebration of the communion must be common and not pryuate as the wordes of the masse canon reported after the coÌ„munion do wel declare whych be thees followynge That that we haue receyued by the mouth lord graunt we may receaue wyth hart purposely that ther may be made vnto vs an euerlasting remedy of the body bloud of our lord Iesu christ It is not sayd I but we haue receaued The priest as here so in other places saith not I but we eueÌ„ whyle he coÌ„municateth all alone wherby it is gatherable the masser shuld coÌ„municat not seuerally alone but iounctlye wyth others For wee importeth a multitude not a singularitee Some ther be who deme the solitary massing an indiffereÌ„t consequently a sufferable matter Wel thoughe it were so as questionles it is not Howbeit for so moch as we haue vtterlye renounced the Romsshe bishop with al his vsurped autorite we ought of coÌ„grueÌ„ce abaÌ„d on ther wyth the pryuate masse whych he forged fathered lesse we through reteygnemeÌ„te vsage therof be occasioned to resume agayn enbrace the sayd byshop withal his vnsytting preteÌ„sed authorite For vpoÌ„ semblable consyderation leui xviii God inhibited the Israelites the vsage of the Egyptyans ceremonies wherewith they had heretofore bene enfected albeit souÌ„dry of theÌ„ by al lykelyhode were indiffereÌ„t NotwithstaÌ„diÌ„g geÌ„tle reder Ihertofor haue moch what vehemeÌ„tly gaynsayd the preuie masse condeÌ„ned here as detestable erroneouse blasphemous Howbeit I trust thou wolste accepte this my labour enbracing ensuing my doctrine therin as ensuable credible syth it teÌ„deth not to gods dishonour but to his honoure not to thine empechemeÌ„t but to thy great comodite not to the hinderaÌ„ce ouerthrowâ— but to the redresse recouery furtherance of the true masse otherwise named the coÌ„munion whych caÌ„not be so highly estemed and so ofte frequented as of necessytye it oughte wythoute the prieste masse be hated and detested For bothe it and the communion cannot be iounctly regarded Whoso loueth thee one must nedes hate thother for why they be mere contraries But how can thee prieste masse be hadde in worthy hate yf her abominacyon were not at full dysclosed In respect wherof thou seest how nedeful it is that she shuld be both gayne sayed and condemned as heresye and abandoned as ydolatrye God of hys mercye graunt vs all to learne loue credyte and maynteyne hys truth and lyue thereafter AMEN
deuise to the vtterāce and reprofe of the faultes incidēt to thee pryuate masse euē now by gods assistance do I wryte Therfore good reader gyue heedy attendaunce therto PRyue masse after the doctryne of the Popishe boke entituled Antididagma is facyoned of fowre partes namelye of thee Sacryfyce of Christes bodye and bloude of the receypt of the communion of prayer and of doctryne These partes orderly wyl I declare and conferre them wyth goddes wrytten worde vpon the conferēce and tryall whereof it shall I doubt not appeare ful true that eche parcel of the pryuate masse is vngodlye and so consequently the masse selfe exceadynge vngodlye The fyrste parte of the sayd masse is thee sacryfyce wherunto be incydente alwaye consecration transubstanciation and the worshippe of Christes body and bloude And by reason consecracyon for goethe transubstanciation and transubstanciation the sacryfyce and the worshyppe aftergoethe them all I wyll fyrste talke vpon consecratyon and them orderly vpon the remnaunte Cōsecracyon is that percel of the masse wherein thee priest presumeth to consecrat and hallow Chrstes bodye and bloude The whyche as it is an attempte too vnreasonable and vnable so passynge wycked presumptuouse detestable For howe can it possible be that christes bodye whych cannot be made holyer and perfecter thā already it is shuld or myght be consecrat of the priest Thys muste nedes be that / that is hallowed was before his cōsecration eyther throughly prophane nothing holy at al eyther else not so holy in consyderacyon wherof whiles the prest do presume to cōsecrate christes body nedes must they acknowledge and graunt by that theyr enterpryse not so godly as presumptuouse that the sayd body was before the consecration eyther nothyng holy at al else not so holy which graunt as it is erronyouse and vnbeleueable so vngodly and exchuable In case the prestes presumed only by theyr cōsecratiō to hallowe christes body that theyr cōsecratiō were not so haynouse a dede but for asmoche as therby they contend not so learnedly as stoutly not so truly as falsely Christes body to be forged and made of the chosen bread therfore endeuour thē selues therby to forge the body of the purposed bread it is exceding haynouse for ther is no creature so worthy puissāt entier as the sayd body is whyche thyng could not be true yf the priest or any mā else dyd or coulde make the same For the ofte making of any thing as of christes body is an vndeceyueable proufe of the vnperfytenes vnworthines feblenes of the same Ther is no man be he neuer so moch priested or byshopped the cā make the feblest basest vnperfytest creature in thys worlde moch lesse christes body the perfytest noblest creature ther is no creature be it neuer so imperfyte that is ofte made howe thā can christes bodye be oft made that is the most perfyte These wordes take eate in these wordes of the institution of the lordes supper take eate thys is my bodye be no wordes of makinge of the lordes body but of presenting exhibiting the same to the receauers of the ryghte supper of the lord So that it is full open that the prieste can nether consecrate Christes body neyther make it Howbeit this is alwaye graunt able the minister both cōsecrateth maketh though not christes body bloud yet thallotted bread wyne the sacramētes exhitiue of the same For where as the bread wyne vsed at the lordes supper were prophane vnholy before the wordes of the institution of the sayd supper were duely reported vpon them Nowe after thee due reporte and vtteraunce of thee sayde wordes by thee mynister vpō the before named bread and wine they be consecrate and made of prophane the holy sacramentes exhibitiues of Christes body and bloud Thus also meaned the fathers by these wordes consecratiō and making in this sacramente Nowe to transubstantiatyon or tornekynde thee next entreatable matter whyche is no lesse disallowable then deceaueable How can thys stande wyth our fayth that Christes body whose creatyon is vnrenuable shulde be agayn made of the bread a vyle creature throughe thexchaunge of the nature therof into hys Howe were it true that the blessed wyne broken bread were bred wyne as Paule termethe thē yf theyr natures were throughlye altered into christes body bloud Can they be bread wyne styl without they reteygne theyr natures styll Can they be rightly named bread and wyne wythout theyr own proper mater substaūce in respect where of they were so named doo they not styll appere to oure senses bread wine not withstanding they ar become the sacramētes exhibitiues of Christes body and bloud who euer sawe the exchāge of any substāce wtout the alteraciō of hys accedētes outward shape whē christ tourned marueylously water into wyne it had not only the nature of wyne but the externall forme also tast colour factō of wyne no semblance of water at al Aarōs rodde beyng altered into an adder had not only the substāce therof but also the outward fassion of the same no similitude of a rodde at al. The water which moyses chaunged into bloude as it was ī nature bloud so outwardly it semed bloud Euē so questionles shuld the bread wyne leaue the outward shape wyth theyr inwarde substaūce yf they were altered into christes bodye and bloud By reason wherof sythe they reteygne styl theyr accidentes nedes must they also reteigne theyr wonted substance can ther be any sacramēt as S. Augustyne sayth without therin the due elemēt fyt word of god belonginge ther vnto be ioyntlye coupled togethers No verely How than can the outward apperaunce of bread wyne without theyr inward substāce be the sacramentes of christes body bloud for the outward apperaūce of bread wyne be none elemētes but only thexternal shewes of the same Elemētes be substāce not accidētal shewes Is it not true that in thee consacrate bread ther are wormes both engendered fosterd whych could not be yf ther endured the bread lyke natured after as it was before the consecracion For eche worme is a substance and none accydent therfore cannot be engendered or fedde of an accydente but of a substaunce alone In respect wherof sythe the wormes brede and fede not in Christes bodye but in thee consecrate bread we must remedyles acknowledge in the same bread to contynue thee verye proper substaunce therof The bread and wyne be sacramētes of Christes body and bloude ordeyned of him purposely to enstructe oure senses outwardelye what is wrought inwardly by the sayd bodye and bloud in the soule For theyr vse is to declare too our outward senses assuredly the as the receaued bread and wyne norishe strengthen and glad our bodyes so christes body eaten hys bloud dronken accordyngly do oure soules Howe coulde the bread wyne serue to hys purpose yf they were vtterly diuoided of theyr accostumed nature Verely no
notwithstanding theyr mouth sayinge to the coÌ„trary What an vnsufferable mockedge is this aswel of god as of our soueraygne lord that kiÌ„g to acknowlege with theÌ„ the masse sacrifice to be nothing propiciatory yet in the canon otherwyse named the masse secret to grauÌ„t it offered to redeme vs wythall to praye it myghte be propiciatorye If we hartely thoughte with god our prince the Masse sacrifice were not propiciatorye We wold not throughlye mayntene the Masse Canon We wold not saye there wyth we offer Christes bodye to oure redemption We wolde not instant God as we do to enforce our sacrifycing of christe to purchase hys mercy But here it is replyed the foresayde Canon is misconstrued For it meaneth no thyng lesse theÌ„ that the masse sacrifice is satisfactory in very dede but in name alone So termed in consideratioÌ„ it is a resemblauÌ„ce or memory of christes propiciatorie sacrifice executed and perfyted vpoÌ„ the crâ—sse ones for euer To thys replial thus I answere In case the sayd sacrifyce were not to be takeÌ„ to be satisfactory Why is it in the heretofore meÌ„cioned Canon auouched We of fre the sayd sacrifice to the redeÌ„ptioÌ„ both of our soules others Why pray we that the sacryfyce myght be made satisfactorye If we wold not it shuld be taken for satisfactory Yf it were not to be taken for a satisfactory sacrifice and that after the true meanyng of theÌ„ who fathered the Canon They wold neuer haue so wrytteÌ„ vpoÌ„ it as they haue done Again yf we thought not hartely that it were soch a sacryfyce We wolde not affyrme we sacryfyce it to redeme vs and others withal We wolde not ne durste sollicite god to enforce it propiciatorye dredyng the dredeful saying of christ thou shalt be iustified by thi wordes mathe 13 by thy wordes thou shalte be coÌ„deÌ„pned Let vs hedely beware lest christ iudge vs by our mouth as he dyd the wycked seruauÌ„t For the mouthe vtteraÌ„ce as of godly matters maketh to saluation mathe 25 Roma 10 as wytnesseth Paule So of vngodlye to dampnation Let vs therfore condeÌ„pne as of bondeÌ„ duetye we ryght the therfore saying of thee masse canoÌ„ Which as they plainly directly withstaÌ„d gods wrytten worde so the kinges statutes lest we through our allowaunce prayinge of the same incurre deserue yâ— iust wrath both of god of our prince Here I cannot but disclose the vnsufferable subtiltie of our catheloques in this purposed matter Therfore good reder earnestly respecte the same to thy aduoydance of theyr trayn They hauing in consyderatioÌ„ that now lefullye they cannot in respecte of the peÌ„ euideÌ„ce of gods wrytteÌ„ worde agaynst theÌ„ which to gaynsay were not sufferable Ne dare any longer vphold theyr masse sacrifice to be mercy workyng For that it emplieth notable repugnaunce to an acte of parliamente whyche not to obey and approue as it is vnsyttinge so ryght punisheble Consydering also yf theyr Masse canon were to be vnderstaÌ„d after hys gramer sence as doubtles it is it must remedeles be condempned canceled oute of the masse boke as heresye to god and disobeysaunce to the King WherupoÌ„ happely myght consequencly ensue the vtter decaye and confusioÌ„ of the masse selue an issue no lesse perfourmable theÌ„ resonable ensuable Haue at the last qualâ—fyed and blaÌ„ched the sayd canon in the heretofore alledged places therof after thys sorte To offer the sacrifice of prayse for the redeÌ„ption of our soules meaneth nothing else but toffre the sayd sacryfyce for a remembraunce of Christes sacryfyce ones wroughte vpon thee crosse to redeme oure soules wyth all To praye that the masse sacrifyce myghte bee propiciatorye is to praye it myght be a memorye of the propiciatorie sacrifyce Iesus what a far fetched meanyng of the foresayd is thys Whyche cannot wel be ymagyned moche lesse gathered of the same Yf they who fathered the Canon meaned the masse sacryfyce were not offered purposelye to redeme vs wythal but to record the satisfactore sacrifice Theyr wordes vndoubtly wold rather haue enforced for the prest sacrifice to be a memory of the satisfactory sacrifice theÌ„ to be it it self Therfor the sayd fathers so did wryte the sayd CanoÌ„ as thei might easely be vnderstaÌ„ded what thei vnderstode therby And so wrote it so openlye as they possible could deuise By reson wherof sythe the before meÌ„cyoned sayinges of the canon make al togethers for the priest sacryfyce to be propiciatory Question les theyr meaning is that the sayd sacrifice appeaseth goddes yre indignatioÌ„ clenseth syn Howesoeuer ours catholiques now take theÌ„ Though saye our catholiques the before especyfyed allegations seme targue the masse sacrifice to be satisfactory yet ar they to be construed as wee take them And neuer were they other wyse takeÌ„ eyther of vs eyther else of others learned catholique meÌ„ Lo the shamelesse vanitie of our catholiques they do not only lye in mystakinge the Canon but in misreporting the myndes of sondrye wryters So that the coÌ„mon prouerbe is veryfyed one leasyng doeth accompanye another Is not Mayster doctour smyth of OxeÌ„ford a great clerke and moch traded in auncieÌ„t wryters as it appereth by hys doyinges Yet he in the hundereth and one and tweÌ„tye leaffe of hys boke entituled the defence of the sayed sacryfyce of the masse wryteth for the sayd sacrifice to be propiciatory in sort thus Doeth not this place proue the masse to be a sacrifice propiciatorye Syth by the offeringe of christes body in sacrifice at it gods wrath towardes this maÌ„ his seruauntes coÌ„ceyued for theyr synnes wherby the deuyl had soch power on theÌ„ was pacyfied appeased Agayn in the next leaffe ensuing thus he wrytethe Nothyngt can be more euideÌ„tly spoken for the sacrifyce of the holye masse that it is a sacryfyce prepiciatory curing mans woundes that is to say hys synnes that also by the ordinaÌ„ce of christ commaunding it to be done for a remeÌ„braunce of hys death and rysynge a◠〈…〉 â—to mayster Smyth Wherby it is ryght euident that he thought the masse sacryfyce to be proprciatory and I doubte not vnderstode the tofore named canon as I do Cocleus a man hyghely estemed amongeste oure catholiques partly for hys ryght iudgemeÌ„t in scripture matters as they suppose partlye for hys learnyng wryteth in hys former reply all to Bullyuger in the syxt chapter therof for the pryeste sacryfyce to bee propiciatorye in sorte as foloweth We after the accostumed maner of speaking in the Church name not the supper but the masse a sacryfice not onlye of prayse and thankesgeuynge but of mercy workyng also wherwyth we endeuoure oure selues to prayse god instaunte hym and appease hym For wee offers the Masse masse sacryfyce not for the alone pourgyng of synne which thou falsely doest charge vs wythall but for sondrye other skylles also and nedes As it is euydently knowen of the holy Canon Cocleus woordes in Latyne be these Nos autem inxtu cousuetum in Ecclesia
away syn before god It is vnpossyble sayth Paule to the Hebrues that the bloud of oxeÌ„ gottes shuld take away sinnes Hebre. x Agayn ther be no sacrifices or prayers commanded of god in the behalfe of the dead Therfore the before meÌ„cioned boke is nothinge lesse theÌ„ canonical In consideratioÌ„ it approueth matters added to gods word coÌ„trary to his expresse coÌ„mauÌ„demeÌ„t Deut 20 Here iucideÌ„tly by the way we may lerne that syth god in the old law the tyme of vnperfection inioyned neyther sacryfyce ne prayer for the dead it is not bys mynde that now in the new testameÌ„t the tyme of perfection he being also now moch more mercyfull theÌ„ before christes incarnation ther shuld be made eyther sacryfyce or prayer for the dead to redeme release them wyth al as otherwyse vnredemed payned Forther yf the foresayd boke were throughly wrytteÌ„ by the enbrethinge of the holy ghost otherwise vncanonised as Peter saith theÌ„ this ensuing clause shuld not haue ben interplaced in th ende therof ii Petr i ii mac 15 And if wel as it is coÌ„uenable for a storye I wyshe the same yf not worthely I must be pardoned Which wysshe or iayenge is vtterlye vnworthy the profession yf the holye ghost who sayth wryteth al matters both wel godly so nedeth no pardon for the same Yf the place of Paul whych the catholiques alledge for purgatorye were to be vnderstaÌ„deÌ„ of the same i. Cori. iii theÌ„ questionles were the Apostles fyrst placed vexed in the sayd purgatory ere they came to heauen For why Paul talking in the same place namely of preachers auoucheth that the fyre shal trye eche mans worke what it is coÌ„sequeÌ„tly the apostles for that they were both meÌ„ preachers So that Paule was not incoÌ„tinent after hys hence departure wyth Christe as he wysshed to bee For to bee placed and tormented in purgatore is not to be with christ So yâ— Lazarus the thefe were not immediatli vpoÌ„ theyr decease luk 16.23 tho ne in paradise thother in AbrahaÌ„s bosome places of pleasure not of wofulnes as purgatorie is If Christes talke in Mathew .v. concerning the extreme emprisonmeÌ„t of certayn enforsed for purgatore theÌ„ neyther soule masses sacryfyces ne prayers could enforce anye thyng to the raunsome and deliueraunce of them who ar payned in the same For theyr christe swereth they shal not come oute thense tyl they payed the vttermost farthinge What can prayer sacryfyce or masse auayle her sythe christe so exactly demaundeth the full paymente of thee dett as wythoute it the emprysoned shall not be fredoÌ„med and delyuered He speake the of a place where iustice is executed and not mercee that is hel and not purgatore Oute of another sayinge of Christe in the sayd Mathew .xii. oure catholiques do argue for purgatore but expuris negatiuis therfore theyr argumentation beynge not formall is nothinge effectuall The cause why oure aunciente wryters saye they sacrifyce and praye for thee dead was not to delyuer theÌ„ out of payne therby For they sacrificed and prayed for the patriarches prophetes apostles also who theÌ„ were perfit already in heaueÌ„ had no nede of theyr prayers or sacrifices but partely too declare thereby theyr charitee towarde the hence departed in wel wysshinge them rendring god thankes for theyr saluation endeles blessefulnes partly to assure warraÌ„t the suruyuers at the remeÌ„braunce of the good blesful estate of the deceased both of euerlastinge lyfe bodelye resurrection To sacryfyce Christes body bloud eyther for the dead or quycke after the true meanyng of the foresayd wryters is namely to recite pray for the sayd personnes in those our prayers which we make at the receypt of the lordes supper called otherwyse of theÌ„ the sacryfyce of the lordes bodye and bloud in coÌ„sideratioÌ„ it is a resemblauÌ„ce therof not as the solle massers mistake it to vp offre the sayd body bloud in very dede to clense thee quycke and too redeme and raunsome the deadde oute of purgatory wythal For after thys lyfe ther is no purging ne ameÌ„demeÌ„t place Therfore sayth CipriaÌ„ in the fyrst treate agaynst Demetrian wheÌ„ we heÌ„ce departe ther is no place of repeÌ„tauÌ„ce here lyfe is ether forfetted or atteigned Whyle we be here saith Chrisostome in hys second homeli of Lazarus we haue good hope but so soone as we shal hence departe we shal not eyther repeÌ„t or do awaye syn The same Chrisostome in the two tweÌ„tye sermon to the people saith ther be none occasioÌ„s of meriting after this lyfe Who so sayth Ambrose in the ii chap. of hys boke coÌ„cernyng the goodnes of death hath not here receyued remyssyoÌ„ of syn shall not receaue it ther. There is no place sayth Austeyn in hys Epistle to macedonius of correctiÌ„g our demeinour but iÌ„ this life For after this lyfe eche maÌ„ shall haue that whych he procured to him in thys What can be more openlye dyrectly wrytten agaynst the popysh purgatorye theÌ„ the alledged auctoritees why theÌ„ do we mayntayn purgatorie coÌ„trary both to the scripture auncieÌ„t wryters But beit there were a purginge place wherin the hence departed solles be a mockedg blaspheming of god is this for the masser to praye in the lordes prayer let thy wyll be done in earth yet contrary to goddes wyl to pray for the erectioÌ„ acceptaunce of hys sacrifyce to the great hinderauÌ„ce derogation of christes whych was ê‘fyted wrought at hys maiestyes appoyntmente What is to take the name of god in vayne yf that be not so sinneful What is to flocke despyse god yf that be not In respecte wherof masse prayer is reprocheful Now to the fourth last part of the masse named doctrine whych in consideration it teacheth ratifieth thee damnable synfulnes of the before mencioned partes of this solitary â—â—sse exhorting and occasionyng the laye people bothe to enbrace wâ—rship the same is fautie as thei be For the doctryne of a synneful matter is synful as the matter selue Not onlye to ryot is synne but the doctryne also therof the allure to the same To steale to teache or exhort to steale be bothe defaultes Too synne to teache or moue to synne be bothe sinnefull Euen so to pryuat masse it to teache motioÌ„ so to do be both defaultes exchewable Here am I demauÌ„ded wether I suppose the epystell and gospel interplaced in the masse to be godly approueable or no To the whyth demaunde thus I answere The gospell epystell yf they were not abused misplaced were both godly and coÌ„mendable But for so moch as thei be iÌ„serted and placed in the pryuee masse to the furniture worship and commeÌ„dation therof and for a couerte or cloke of the vngodlynes in the same they so misused must nedes be synneful Meate and drinke be good and receyueable but enpoysoned they be