â–ª of lesse value and efficacie In the olde lawe and also in S. Paule it is sayd Hic est sanguis Testamenti quod uobis cum pepigit Deus This is the bloude of the Testament that god hath couenauÌ„t with you he sayeth not This is the bloude of the newe TestameÌ„t But yf these woordes Thys is my bloude of the newe Testament the Euangelist had meant that it had bene the figure of the bloude of the new Testament what had he sayd more then Moyses sayde before for the bloude of calues gotes was the figure of thys bloude of Christe And then were the Iewes and the olde lawe of more dignity then we Christen men of the new law because beside we both 〈◊〉 but vnder figures as these men saye yet their figure was of more estimaâ—ion 〈◊〉 ours is beyng as they saye but â—are breade and wyne wherefore seyng these wordes of Christ. this is my bloude be y â— â—rme of our Sacrament the effect wherof is the confirmation of the newe Testament it foloweth wel that the cause muste be of lyke or more dignity so by no meanes can be y e material creature of wine but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ. An other effect of this Sacrament is taughte vs in S. Luke the .24 chapiter of his Gospell where oure sauioure Christe sate downe with his two Disciples that wente to Emaus and takynge breade blessed it and brake it gaue it to them and then their eyes were opened and they knewe him S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread which is the sacrameÌ„t of the aultare sayth the effect of it is to open oure eyes that we may know god And Theophilactus vpon thys place of saynt Luke wryteth thys Insinuatur et aliud quiddam nempe quòd oculi eorum qui benedictuÌ„ panem assumunt aperiuntur ut agnoscant illum magnam enim indicibilem uim habet caro Domini By thys scripture an other thing is giuen vs to vnderstande that the eyes of them whyche receaue thys blessed bread be opened that thei might know hym for the fleshe of our Lord hath a great vnspeakeable vertue Here we may perceaue both by the scripture and also by y e holy Doctours and Fathers that the effect of this Sacrament is the openynge of oure eyes to knowe God and that the cause of that is the fleshe of Christ whych is our sacrament and in no wyse can be eyther breade or wyne An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe to haue lyfe eternall dwellynge in vs. Thys effect is declared in the syxt of S. Iohn He that eateth me shall lyue for me he that eateth my fleshe and drinketh my bloude â–ª hath euerlastyng lyfe and I shall rayse hym vp in the last daye Upon thys place Cirillus sayth Ego enin dixit id est corpus meum quod comedetur resuscitabo eum ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ saith I that is to saye my bodye whych shalbe eaten shal rayse hym vp I that am made man by my fleshe shall rayse vp theÌ„ that eate it in the last daye And in hys 10. booke he sayeth more playnly Non potest aliter corruptibilis haec natura corporis ad incorruptibili tatem uitam traduci nisi naturalis uitae corpus ei coniâ—ngeretur Thys corruptible nature of oure bodies can not otherwyse be broughte to immortalitye and life except the body of natural lyfe be ioyned to it By these aucthorities we learne that the effect of Christes body in the sacrament is the raysyng vp of our bodyes to eternall lyfe And also we learne that the eatyng of christes body is not only spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receaued of our bodyes as our spirituall foode and because it is of infinite power it is not conuerted into the substaunce of our flesh as other corruptible meates be but it doth chauÌ„ge conuert our fleshe into hys propertye makyng it of mortall and deade immortall and lyuely As the same Cyrillus writeth in his .4 booke Recordare quamuis naturaliter aqua frigidior sit aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quaÌ„uis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati ad proprietatem illius ad uitam reformamur Oportuit enim certe ut non soluÌ„ anima per spiritum sanctum in beatam uitam ascenderet ueruÌ„ etiam ut rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englysh is thys Remembre how water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde waxeth hoate euen so do we although we be corruptible by reason of the nature of oure fleshe yet by participation of Christes fleshe whych is life we are brought froÌ„ our weakenes and refourmed to his proprietye that is to saye to lyfe for it is necessary that not only our soule should ascende to an happy and spirituall lyfe by receauyng the holy ghoste but also y t this rude earthly body should be reduced to immortalitie by taâ—ynge touching and corporall meat like to it selfe This place is verye playne declarynge vnto vs that lyke as our soules are reuiued froÌ„ the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme euen so our bodyes beyng corruptible by nature and dead by reason of the general sentence of death are restored agayne to lyfe eternal and celestial by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare And in hys eleuenth boke he sayth that it is not possible for the corruptible nature of man to ascende to immortalitye excepte the immortall nature of Christ do reforme and promote it from mortalitye to lyfe eternall by participation of hys immortall fleshe Here perchaunce some men wyl stumble consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe whych we knowe neuer receaued Christes flesh in the sacrament But their dout in this poynt may soone be resolued yf they coÌ„sidre that scripture and the olde fathers speake after the ordinary workyng of GOD making no preiudice to the absolute power of God who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same As for example Wythout Baptysme in water and the holy ghost no man can entre into the kingedome
that lacketh in me I supplye of thee O moost sweateste reconciliation See howe Saynte Bernarde ioyneth the offeryng of oure bodyes and of Christes bodye together that yf the oblation of our bodyes be imperfecte suffise not the oblation of christes body may fulfyll and supplye that lacketh in vs And to what ende that we might be reconciled that the body of synne myghte be destroyed that it reygne not in oure bodyes ¶ Here the Prayer was made NOw entryng to speake of y e sacrifice of the churche I pre suppose one thyng whych is the foundation of the same to be most certaynlye and constantly beloued of all vs that be here present which is that in the most blessed SacrameÌ„t of the aultare is presente the true bodye and bloude of oure Sauiour Christe the price of our redemption not in figure only but in trueth and verye dede whiche the learned men call really and essentially that is to saye that thynge that substaunce that was vpon the crosse is nowe verely presente in the blessed Sacrament before we receaue it the cause of whych real presence is the omnipotente power and wyll of God assistyng the due administration of the Priest the whiche body and bloude we christen men receaue by the seruice of our bodyes and senses though not by the iudgement of our senses but onely by the iudgement of fayth because it is gyuen not in the outwarde fourme of the selfe same bodye and bloude as it was slayne shedde vpon the crosse but in the fourmes of our dayly and speciall nutrimentes of breade and wyne and that for sondry weyghtye and necessary causes foresene by our Sauioure Christ. For â–ª seyng the substaunce of our sacrifice of the newe Testament is the verye reall and naturall bodye of Christe as may be proued by many auctorities Saynte Cypriane sayeth In sacrificio quòd Christus est non nisi Christus sequendus est In that sacrifice that is Christ no manne is to be folowed but Christe Here he sayeth that Christ is that sacrifice that we offer to almyghtye God Also Saynte Basyl wryteth in hys forme of Masse Tu es qui offers offerris qui suscipis et impartis Christe Deus noster O Christ our God thou art he that both doest offer is offered that bothe giuest the offeryng and receaueth Saynt Basyl by this meaneth that the sacrifice whyche the churche offered to GOD is Christ hym selfe who in that he is the heade of hys body the churche is one offerer with y e churche and so is bothe offerer and offered as Basyl sayeth Lykewyse Saynte Ambrose wrytynge of the inuention of the bodyes of two gloriouse martyrs Geruasius and Prothasius and of the burying of them vnder the aultare sayeth thus Succedant uictimae triumphales in locum ubi Christus hostia est sed ille super altare qui pro omnibus passus est â—sti sub altari qui illius redempti sunt passione Let these triumphynge sacrifices meanynge the bodyes of the martyrs go into y t place where Christe is a sacrifice But Christe is a sacrifyce aboue the aultare who suffred for all men these two vnder y e aultare that were redemed by his passion Of this place I note my purpose whiche is that the sacrifice of the Churche and newe Testament is the verye reall bodye and bloude of our Sauiour Christ which is also testified by Chrysostome in his homelye he wryteth of the praise of GOD in these woordes Vereamini mensam quaue desuper uictima illa iacet Christus scilicet qui nostri causa occisus est feare and reuerence that table aboue y t which lieth that sacrifice that is to saye Christ whyche for oure cause was slayne By which wordes Chrysostome declareth his faythe that the sacrifice of y e churche is Christ and also that christ is not onely in heauen as some men damnably beareth you in hand but is placed lyinge aboue y e table of the aultare as y e substaunce of our sacrifice And in an other homely he writeth Mensa mysterijs instructa est et agnus dei pro te immolatur The table is furnished with mysteries and the lambe of god for the is offered teachinge vs that the holye mysteryes wherewith the table of our aultare is furnyshed be the body bloude of Christ that is to saye the lambe of god which is also then offered for vs. Saint Augustyne is full of such saynges as writinge of his mothers deathe howe that he wepte nothinge for her all the tyme the Masse was sayde for her soule which he expresseth by these wordes Cum offerrâ—tur pro ea sacrificium praecij nostri When the sacrifice of our pryce was offered for hyr I leaue out all the rest of the sentence contented to alledge onely this that proueth the sacryfice whiche is offered by the priest for the deade to be our pryce which is and can be nothinge else but the bodye bloude of Christ which he gaue vpon the crosse as the pryce of our redemption But playnest of al he writeth in a booke intituled Liber Sententiarum Prosperi which booke is alledged of Gratian in the decrees in these wordes Hoc est quod dicimus quòd modis omnibus approbare contendimus sacrificiuÌ„ Ecclesiae duobus confici duobus constare uisibili elementorum specie inuisibili Domini nostri Iesu Christi corpore sanguine Sacramento re Sacramenti id est corpore Christi This is that we saye that we labour to proue by al meanes that the sacrifice of the church is made and consisteth of two thinges of the visible fourme of the elementes and of the invisible bodye bloude of our Lorde Iesus Christ bothe the outwarde Sacrament and y e thinge or substaunce of y e Sacrament that is the bodye of Christ. These wordes nede no declaringe but poyntinge and for that cause why shoulde I tarye in this point any longer seing that our bokes be full of suche like aucthorities Therfore as I began seinge the substaunce of our Sacryfyce of the new Testament is the very reall and naturall bodye of Christe if this bodye be not present in the SacrameÌ„t as the enemyes of Christes crosse the destroyers of our faythe falsely pretend then be we christen men lefte all together desolate without any sacrifyce priuaâ—e vnto vs for bothe the sacrifice of Christe vpon the crosse and also the inwarde sacrifice of mans hearte be not priuate but common to vs to all faythfull men from the beginning of the worlde to the last end And furthermore seinge a sacrifice is an outwarde protestation of our inward faithe deuotion if we christen men now haue no sacrifice priuate vnto vs then be we the moost miserable men that euer were beinge without any kynde of religion For take awaye our sacrifice and take awaye our religion as S. Cyprian confutinge the carnall
to do and therefore some of them blynded by their owne foolyshe suspicion conceaued and publyshed amonges other as it was most likely vnto them that we in oure secrete misteries did kil yonge chyldren eatyng their fleshe and drynkyng their bloude therevpon accused certayn before the magistrates of thys haynouse crime whiche they coulde neuer trye oute to be true as they dyd accuse But for oure purpose it appeareth plainly that we wold neuer haue kept our mysteries so secrete yf they had bene but ceremonies of eatynge of bread wine nor they would neuer haue accused vs of such beastly and vnnatural crimes beyng men of such reason learnynge and equitie as they were yf there hadde not bene some trueth in theyr accusation whyche in dede was true for the substaunce of that they alledged but not for the maner of the thinge for it was is true that we in oure mysteries eate fleshe drynk bloud but yet we do not kyl and murdre younge children and eate theyr fleshe and drynke theyr bloude And therfore I alledge the sayinges of Tertullian and Eusebius the whych is also in Origen the .6 booke contra Celsum to declare the accusation of the gentiles agaynste vs concernyng the eatyng of fleshe and drynkynge of bloud whyche could neuer haue commed into theyr heades so too haue done yf there had not bene a trueth in that matter whych they by theyr reason could neuer see otherwise then they alledged which we by our fayth do playnly see and know as it was ordeyned by Christ oure Lorde And for that cause Tertulliane dyd cast in a vayn word sayinge that we were accused of the sacrament of kyllyng of children whych word Sacramente standeth there for no purpose but to declare vnto vs that this their accusation dyd rise for lacke of the true precyse knowledge of our Sacrament whyche is true concerning the eatyng of fleshe drynkynge of bloude but not true concernyng the kyllynge and murderyng of chyldren And yet afterward our mysteries as they came in more knowledge amonges the gentiles so they came into more contempt for when the multitude of Christen men were so increased that they cared not who did looke vpon them in the time of theyr mysteries beinge out of feare of any externall violence and persecution then the gentyles seyng them knocke and knele make adoration to the Sacramentes not knowyng them to be anye thinge els but as their eyes senses and reason dyd iudge that is to saye breade wine as oure Sacramentaries do nowe beynge blynded nowe with heresye as they before were with infidelitye then I saye they sayde that we dyd not worshyppe and adore one God as we pretended but many gods as they were accustomed for they sayde as saynte Augustyne wryteth that we dyd worshippe Ceres and Bacchus the goddes of corne and wyne takyng our Sacramentes to be nothyng els but bare bread wine as the Sacramentaries do and not to be Christe oure Lord God his flesh and his bloude as al true faythful men do whyche appeareth by the adoration of them the whych adoration we learne y t it was done to the Sacramentes froÌ„ the begynnynge as is proued by the testimonies of our enemies the gentiles as S. Aâ—gustyne reporteth And also by their adoration we learne y â— the thynges whyeh they dyd adore were not simple creatures but Christes body and his bloude vnited to the seconde person in Trinitie S. Basyll beyng asked wyth what feare persuasion fayth and affection we shuld come communicate the bodye and bloude of Christ aunswereth thus Concernyng the feare we haue the saying of the Apostel He that eateth and drynketh vnworthelye eateth and drynketh his iudgemente and damnation What fayth we shuld haue the wordes of oure Lorde do teache who sayd This is my boâ—y whych is gyuen for you do this in my remembraunce And Hesichius sayeth likewyse Sermo qui prolatus est in dominicum mysterium ipse liberat nos ab ignoraÌ„tia The wordes of Christ whych were spoken vpon oure Lordes mysterye they deliuer vs froÌ„ ignorauÌ„ce that is to say they teache vs what fayth what estimation we shuld haue of them Nowe excepte they be taken as they sound to euery man although he be vnlearned and not instructed in oure fayth before thei could not teache vs what fayth we shoulde haue concernynge the Sacramentes and therfore in that they be wordes whervpoÌ„ we must learne our fayth whyche deliueâ— vs from ignoraunce what y e thinges be that be deliuered for that cause they must be taken as they sounde that is to say that the sacramentes deliuered be the very body bloude of Christ that gaue them Chrysostome sayth Quod sacerdos de manu sua dat non solum sanctificatum est sed etiam sanctificatio est That thyng that the priest doth gyue out of his hand is not only a thyng sanctified but it is sanctification it selfe Therfore our Sacrament must not only be an holy thing as they sayd holy breade and holy wyne but it muste be the substaunce of holines making all other thynges holy And here I thinke it worthy to be noted and to be opened somwhat vnto you wyth what sophistrye and vnlearned folye they deluded the saÌ„ctification and consecration of this Sacrament Children at the vniuersitie can tell that it is a deceytfull waye of reasoning by a generall description to exclude and dryue awaye a speciall and singulare definition as they dyd in this case For they sayd that the consecration of the sacrament was no more but an appoyntynge of bread wine to an holy vse which vse they sayd was to signifye vnto vs Christes body that is in heauen and therefore some sayd that the bread was consecrate when the paryshe clerke did bring it to the churche and set it vpon the table and these were no small men but our greatest bishops God forgiue it them other sayd it was not consecrate tyl the wordes of Christ were spoken but yet they noted that the Priest should not looke at the breade in the tyme of the pronouncyng for this ende be lyke that they shuld not be deceaued and that God shoulde worke no more then it pleased theÌ„ that their doctrine might some waye be true And therefore they sayde euery man and woman might consecrate speake the woordes as wel as a priest but thei neuer redde what Arnobius sayeth Quid tam magnificuÌ„ quam Sacramenta diuina conficere et quid tam perniciosum quam si ea is conficiat qui nullum sacerdotij gradum accepit what is so excellent then to consecrate the sacramentes of God and what is so pernicio use then yf he do consecrate that hath receaued no ordre and degree of priesthode And as they erred in the time and person so they erred in the nature of the consecration making thys of the same sort that al other coÌ„secrations be receauynge the general description and denyinge
suit Deus propitiationem per fi dem in sanguine eius si respi câ—as ad illam commemorationeÌ„ de qua dicit Dominus hoc facitâ— in meam commemorationem inuenies quod ista est commemoratio sola quae propitium faci at Deum If these be referred to the greatnes of our mysterye thou shalt fynde that thys coÌ„memoration hath a greate effect of propitiation If ye returne to that breade of propitiation whych God hath sette for a propitiation by faythe in hys bloude and yf ye looke to that commemoration of whych our Lorde sayd Doo thys in commemoratioÌ„ of me thou shalte fynde that this is the only commemoration that maketh God mercifull Doth not saynte Cyprian cal the sacramente holocaustuÌ„ ad purgandas iniquitates A sacrifice to purge iniquitie in what respect is it called so but for that it is offered to that ende And so is it called a medicine to heale infirmities for thys respecte that it is receaued to thys ende Saynt Augustyne sayeth lykewyse Nemo melius praeter martyres meruit ibi requiescere ubi hostia Christus est sacerdos scilicet ut propitiationeÌ„ de oblatioue hostiae consequantur No manne hath deserued better then the martyrs too rest be buried there where Christe is bothe the hoste and the prieste that is to saye vnder the aultare for this ende that they myght atteyne propitiation by the oblation of y e hoste Marke the purpose I bringe in this for which is to atteine propitiation by y e oblation of y e sacrifice and as he sayth in an other booke Sacrificium illud mirabile coeleste quod tu instituisti offerri praecepistiin coÌ„memorationem tuae charitatis mortis scilicet passionis pro salute nostra pro quotidiana fragilitatis nostrae reparatione That meruelouse and heauenly sacrifice whyche thou haste instituted and commaunded to be offered in remeÌ„braunce of thy charitye that is to saye of thy deathe and passion for oure healthe and saluation for the daylye reparation of our frayle weakenes Dothe he not here shewe the ende of the oblation to saue vs and to repayre our frayltye Saynt Hierome wryteth Si laicis imperatur ut propter orationem abstineant ab uxori bus quid de Episcopo sentiendum est qui quotidie pro suis po pulique peccatis illibatas deo oblaturus est uictimas If it be commaunded to the laye menne that for prayers cause they shuld absteyne from their wiues what shuld we thynke of a Bysshoppe that muste offre daylye pure sacrifices for hys owne synnes â–ª the peoples Of thys place thoughe I myght proue you the chast life of a Bysshoppe yet I bringe it in nowe only to show that the office of a Bisshoppe is to offre daylye pure sacrifices for hys owne synnes and the peoples synnes as saynt Basyll sayth in the booke of hys Masse Da Domine ut pro nostris peccatis populi ignorantijs acceptum sit sacrificium nostrum Graunt o Lord that for oure synne and the ignoraunce of the people oure sacrifice maye be accepted of thee Thus ye perceaue that I haue shewed you and proued that the oblation of the priest in the Masse is a sacrifice propitiatory for the synnes of theÌ„ that be alyue that is to saye mouyng and prouokyng god to pardonne the synnes of the prieste and of the people A lytle is to be sayde concernynge them that be departed and then an ende of that matter Tertullian sayeth Oblationes pro defunctis pro natalitijs annua die facimus â–ª We make euerye yeare oblations for the deade and for the birth dayes of martirs which be the dayes they suffered their martyrdome Athanasius sayeth Intelligimus animas peccatorum participare aliqua beneficentia ab exangui immolatione We vnderstande that the soules of synners doo receaue some benefyte of the vnbloudye oblation and of almose done for them as he onelye hathe ordeyned and commaunded that hathe power bothe of quycke and deade Our god And Saynt Ambrose exhorteth the people to praye for the soule of Ualentiniane the emperour for whome he dyd offre the sacrifice of christes body Chrisostom saith â–ª Non frustra sancitum est ab apostolis ut in celebratione uenerandorum mysterioruÌ„ memoria fiat eorum qui hinc discesseruut nouerunt illis mul tum hinc emolumeÌ„ ti fieri c. It was not in vayne ordeyned of the Apostles that in the celebration of the honorable misteries there shuld memorye be made of them that were departed hence For they knewe much profite muche commoditie to come to them therby And in an other homely he sayeth in this maner in Englishe A sinner is departed surely it becometh vs to be glad that hys synnes be stopped not increased and to laboure as muche as we can to release hym not wyth wepynge but with prayer supplications almose and sacrifices For that was not ordeyned in vayne nor we doo not in vayne in oure holye misteries celebrate the memory of the deade and make intercession for them to the lambe that lyeth there which taketh away the sinnes of the world but y â— some comfort may therby come to theÌ„ Is not this very playne and that it is not a thyng newe inuented but a doctrine taught and vsed in the churche euer sence Christ and ordeyned so to be done by the Apostles theÌ„ selfes S. Augustyne sayth in his booke of confessions that the sacrifice of oure pryce whyche is Christes owne naturall bodye was offered for his mothers soule after she was dead And he sayeth also In Machabeorum libris legimus oblatum pro mortuis sacrificiuÌ„ Sed si nunquam in scripturis ueteribus omnino legeretur non parua hac consuetudine claret authoritas ubi in praecibus Sacerdotis quae Domino Deo aâ— eius altare funduntur locum su um habet etiam commendatio mortuorum In the bookes of the Machabees we read that there was sacrifiâ—e offered for the deade But althoughe in the old scriptures there were no such thing redde yet there appeareth no small authoritie in this custome that amonges y e prayers of the priest whiche are made to oure Lorde God at hys aultare the commendation prayer for the deade hath also hys place Marke well that he sayth it was an olde custome in the Churche for Priestes in their Masse to praye for the deade in hys tyme whyche is aboue eleuen hundreth and thyrtye yeare agoo And that the custome of the Churche in thys poynte is of sufficiente aucthorytye too proue thys matter thoughe there were no scripture for it at all and yet he him selfe alledgeth the boke of machabees for it the place is knowen well ynough He teachethe vs the same thynge wrytinge vpon saynte Iohn Ideo ad ipsam mensam noÌ„ sic eos commemoramus quemadmodum alios qui in pace requiescunt ut etiam
pro eis oremus sed magis ut orent ipsi pro nobis ut eorum uestigijs inhaereamus c. talia enim suis fratribus exhibuerunt qualia de Domini mensa acceperunt Therfore at the verye table of the aultare we do not so remembre the martyrs as we do other other that reste in peace that we praye for them But rather that they shoulde praye for vs that we myghte folowe their fotesteppes For they haue gyuen suche thinges for their brethren as they haue receaued from our Lordes table Here is bothe prayer to sayntes and for the dead in the Masse Thus ye see howe Christes bodye is offered for the deade after what maner it auayleth them Saynt Augustyne also teacheth sayinge thus When the sacrifices eyther of the aultare or of anye almose be offered for the deade that were baptyzed for the verye good men they be gyuynge of thankes for not very euyll men they be propitiations for verye euyll menne although they be no reliefe of the deade yet they be certeyne comfortes of them that be alyue And to them they profyte they profite to this ende eyther that they should haue full remission or at leaste that they shoulde haue more tolerable damnation In thys authoritie is expressed the playne word of propitiatorye howe that the sacrifice of the aultare is a propitiation for suche soules as be not verye euyll or very good toward thatteynynge of full remission or of more tolerable damnation ▪ If I should recyte as muche as I could bryng in for this poynt at large it is not one or two houres that wold suffyse to the rehearsall of the places By thys lytle I haue sayde ye may perceaue after what sorte it is true that the Masse is a sacrifice propitiatorye for synne both for the quicke for the deade Some thynke it a great blasphemye that we shuld saye the prieste applyeth the effecte of Christes passion to whome he lysteth or for whome he maketh hys oblation Good people beleue them not they sclaunder vs in thys for we saye not so nor do not applye the merytes and effecte of Christes passion to whome we lyste ▪ we doo but applye our prayer and oure intente of oblation besechynge almyghtye GOD to applye the effecte of hys sonnes passion whych is hys grace and remission of synne to them for whome we praye Onelye God applyeth to vs remissiō of sinne we but praye for it and by the commemoration of hys sonnes passion prouoke hym to applye so that all that we do is but by petition and intercession not by authoritye as God doth They saye we make oblation for messeled swyne for sycke horses for murren of cattell and thus wyth these vyle and odiouse woordes they go about to brynge the Masse in hatred wyth the symple people that canne not tell nor iudge what it is sayinge we haue certeyne peculiar Masses for all those thynges in our Masse booke The matter of thys accusation is true but not the maner For there be not in oure bookes peculiare Masses for these thynges but in certeyne Masses there be some peculiar prayers for these and such lyke thinges and that by good reason For in the presence of Christes bodye when oure prayers be mooste effectuall then we praye for the atteynynge of all goodnesse of soule and bodye and the outwarde felycytye of this worlde is as expedient for vs accordynge to the wyll of GOD and also we praye for the tournynge awaye of all euylles of bodye and soule and wordlye goodes alwayes referrynge our selfes to hys wyl as he our father thinketh mete for vs. Chrysostome telleth howe the prieste in hys Masse prayeth for the whole worlde for the whole citye for the synnes of all menne bothe quycke and deade for the ceassing of warre for the pacifyinge of sedition for peace and the prosperouse estate of thynges for the auoydynge ofall euylles that hange ouer vs. For the frutes of the earth and of the sea and suche other Saynte Augustyne in hys booke De ciuitate Dei telleth a storye of a gentlemanne called Hesperius who hauynge an house and groundes aboute it in the countreye where hys seruauntes and beastes were muche vexed wyth euyll spyrytes for remedye thereof came to saynt Augustynes house and he beynge absente desyred hys priestes that one of them woulde go to the place and praye that thys calamitye myghte cease One of them wente and offered there the sacrifyce of Christes bodye praynge as muche as he coulde that the vexation by the euyll spyrytes myghte cease and by and by throughe the mercye of GOD it ceassed Is not thys as muche yea and more too then we doo nowe Lette not vs therefore feare their vyle and sclaunderouse woordes nor lette not vs cease to do wel because they speake euyll We maye not cease to do as the holye Sayntes haue doone because the membres of the deuyll rayle agaynste vs as thoughe we dyd nought Nowe a lytle of pryuate Masse and then make an ende Manye there be that can well awaye with the Masse but not wyth priuate Masses These menne be deceaued in their owne ymagination for there is no Masse pryuate but euery Masse is publyke It is called in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publike ministerye Saynte Thomas calleth it sometymes a pryuate Masse but not in that respecte ▪ as it is contrarye to publike but as it is contrarye too solempne Euery Masse is publike concernynge the matter and ministerye but not solempne concernyng the place and other rytes and circumstancies Therefore these men speake agaynste that they knowe not what They haue a new vnderstandynge of priuate They call it a priuate Masse when the prieste receaueth the Sacramente alone And thys they saye is agaynste the institution of Christ. They saye so sine fine and neuer make an ende but they neuer proue it I shall shew you that it is not agaynste the institution of Christe The institution of Christ concernynge this sacrament contayneth three thynges whiche he hym selfe did by hys commaundement gaue authoritie to the churche to do the same The consecration the oblation and the participation To the due consecration foure thynges be required ▪ the matter forme minister intent The necessarye matter is breade of wheate whiche is due as it ought to be yf it be pure swete and vnleuened But our new maysters that crye oute so faste of Christes institution dyd ordayne it shuld not be ministred in vnleuened bread but in common bread and the worse the better with them some sayde horsbread was to good Wel there was more vilanye shewed herein than I wyll expresse at this tyme. And for y e other kind wheras the due matter is wyne mixed with water they notwithstandyng the institution and example of our sauioure Christ commaunded no water to be put in raysynge vp agayne the pernicious rottē and extincted heresies which Fermentarii and Armeni◠dyd mayntayne The forme of the sacrament is y e