Israell The lyke sayinges he hath wrytynge vpon the .106 Psalme and in hys booke contra aduersarium legis lib. 1. ca. 20. which I omit lest I shuld be tedious to you and to curiouse in so playne a matter Ye haue heard the thynge proued by the Gospell by the Prophet now heare the profe of the figure taken oute of the lawe The Psalme sayeth Tu es sacerdos in aeternum secundum ordinem Melchisedech Thou art meanyng Christ a prieste after the ordre of Melchisedech Melchisedech was a priest of the moste hygheste God as appeareth bothe by hys wordes and factes in that he blessed Abraham and also receaued tythes of hym whose oblation was breade and wyne whych he offered to God meeting with Abraham comming from the spoyle of the kinges As for suche fonde cauillations as some make for that the booke sayeth non obtulit â—ed protulit I let passe as thinges nothyng furthering their purpose nor yet hynderynge ours Thys is playne by Saynt Paule that euery Bysshoppe and priest is ordeyned to offre sacrifice If Christe our sauioure be a priest and that after the ordre of Melchisedech as the Psalme and S. Paule do witnes then it must nedes folowe that Christ hadde some thynge to offre whyche is nothynge but hym selfe and to no creature but to god whith he was hym selfe seynge euerye sacrifice is that honoure that is due only to God And that he offered him selfe after the ordre of Melchisedech whych must be vndre the formes of breade and wyne For that was the ordre and maner of Melchisedech Whyche kynde of offerynge he neuer made excepte it were in his last supper and for that cause and reason we may conclude that Christ in hys supper dyd offre hym selfe to hys father for vs not by sheddyng of hys bloude by death whyche was the ordre maner of Aarons offerynge but wythout sheddyng of hys bloude vndre the fourmes of breade and wyne whyche was the ordre of Melchisedech And that thys is not my priuate collectioÌ„ but the mind of all the aunciente fathers I shall wyth youre patience recite their sentences Saynte Cyprian sayeth Qui magis Sacerdos Dei summi quaÌ„ Dominus noster Iesus Christus qui sacrificium Deo patri obtulit obtulit hoc idem quod Melchisedech id est panem uinum suum scilicet corpus sanguinem Who is more the Prieste of the hyghest GOD then our Lord Iesus Christ who offered a Sacryfyce to GOD the father and offered the same that Melchisedech dyd that is to saye bread and wyne that is to saye his body and bloude And a lyâ—le after he sayeth qui est plenitudo ueritatem prae figuratae imaginis adimpleuit Christ whych is the fulnes fulfilled the truth of thys ymage that was figurate before By these places of Cyprian we learne â–ª that Melchisedech hys offeryng were figures of Christ and hys offering in his supper and lyke as Melchisedech offered bread and wine so Christ being the truth offered hys bodye and bloude vnder the formes of breade and wyne And lest any man shuld be offended wyth that Cyprian sayeth hoc idem quod Melchisedech the same that Melchisedech Heare what S. Hierome sayeth more playnly Quomodo Melchisedech obtulit panem uinum sic tu offeres corpus tuum sanguinem uerum panem uerum uinum Lyke as Melchisedech offered breade and wyne so thou shalt offre thy body bloude y e true bread the true wine The other was the figuratiue breade and wyne thys is the true breade and wyne the trueth of that figure not the same in substaunce but y e same in mysterye The same S. Hierome among hys epistles hathe an epistle of the godly matrone Paula ad Marcellam wherin be these wordes Recurre ad Genesim Melchisedech regem Salem Huius principeÌ„ inuenies ciuitatis qui iam tunc in typo Christi panem uinum obtulit et mysterium Christianum in saluatoris sanguine corpore dedicauit Returne sayeth Paula to the booke of Genesis to Melchisedech the kynge of Salem thou shalte finde the prince of that citie whych euen then in the figure of Christe offered bread and wine and did dedicate the mistery or sacrament of the Christians in the bloud and body of our sauiour Marke in thys most manifest place the oblation of the figure â–ª whyche is breade and wyne and the oblation of the trueth whyche is the mystery of vs Christen men the bodye and bloude of oure Sauioure Christ. And it is to be noted what is meant by this word ordre whych S. Hierome expoundeth thus Mysterium nostrum in uerbo ordinis significauit nequaquam per Aaron irrationabilibus uictimis immolandis sed oblato pane uino .i. corpore et sanguine Domini Iesu. By thys worde ordre he did signifye and expresse oure mysterye not by offerynge of vnreasonable and brute beastes as Aaron did but by the oblation of breade and wyne that is to saye the body and bloud of our Lord Iesus After this fathers mynde order is taken for the maner of offeryng not by sheddynge of bloude but vnbloudelye as we offre Christes bodye and bloude in oure misterye For Christes offering concerning the substaunce of it was but one but concernyng the ordre and maner it was diuerse vpon the crosse after the ordre Aaron in the supper after the ordre of Melchisedech For so S. Augustyne sayeth Coram regno patris sui id est Iudaeorum mutauit uultum suum quia erat ibi sacrificium secundum ordinem Aaron postea ipse de corpore sanguine suo institu it sacrificium secundum ordineÌ„ Melchisedech â–ª Before y e kingdome of hys father that is to saye the Iewes he chaunged hys countenaunce for there he was a sacrifice after the ordre of Aaron and afterwarde he dyd institute a sacrifice of hys bodye and bloude after the ordre of Melchisedech Marke the diuersitye and distinction of these two offerynges of Christe not in substaunce but in ordre that is to saye the maner and that christ dyd institute the sacryfyce of hys bodye and bloude to be offered of vs after y e ordre of Melchisedech whych thynge he expresseth more playnly in an other booke expoundynge a place of Ecclesiastes Non est bonuÌ„ homini nisi quod manducabit bibet sayinge thus Quid credibilius dicere intelligitur quà m quodad parti cipationem mensae huius pertinet quaÌ„ sacerdos ipse media tor noui Testamenti exhibet secundum ordinem Melchisedech de corpore sanguine suo Id enim sacrificium successit omni bus illis sacrificijs ueteris testamenti quae immolabaÌ„tur in umbra futuri What is more credible we shuld thinke he ment by those woordes then that perteyneth to the participation of this table whych Christ him selfe a prieste and mediatour of the newe Testamente
be cōsecrate but by a priest there was an heretike called Zacheus condemned as Epiphanius wryteth because he would praye with no man but alone and therefore without reuerence and authoritye did handle the holy mysteries and beyng a laye man did impudently ordre and vse them Also certeyne heretikes called Anthropomorphitae denyed the reseruation of the sacramente saying that Christes body remayned there no longer then it was in receauyng of whom Cyrillus writeth thus Dicunt mysticam benedictionē si ex e a remanserint in sequentem diem reliquiae ad sanctificationem inutilem esse sed in saniunt haec dicentes non enim mutatur Christus neque sanctū eius corpus discedit sed benedictionis uirtus et uiuifica gratia continuo manet in illis They saye that the mysticall benediction whyche is the sacrament is not profitable to the sanctification of the receauer yf there remayne anye thyng of the sacrament to the next daye But they be starke madde that saye so for Christ is not chaunged nor yet his holy body doth not departe away but the vertue of the benediction and the grace of giuyng life do continually abide and remayne in that that leaueth Thys heresy is newe reuiued agayne by Martyn Luther and his sect but it can not stande beynge condemned of olde time and now also by the catholike churche Many moo heresies there be cōdemned concernyng the sacrament besyde the heresye of Berengarius that twyse dyd recant it in two prouincial councels and at hys death tooke great penaunce for his damnable opinion as the stories tell and also besyde the cōdemnation of Iohn Wycleffe in y e general councel at Constance but I wyll not hyndre my purpose wyth a longe rehersall of them These be sufficient to shew the consente of the churche by the condemnation of heretykes he that wold know mo argumentes to proue the consent in thys or any other matter let hym reade a booke called Vincentius Lirinensis contra prophanas haeresum nouitates he may bye it for lesse then syxe pence find there a great treasure of good learnyng Now to oure purpose of the sacrifice ¶ Here thye prayer was made AGaynste the blessed Masse which is the sacrifice of y ◠church many wordes of manye men haue bene sayde but sufficient reprofe of it hath not yet bene hearde Scripture neuer one was yet alledged against it sauing one out of the epistle to the Hebrewes where S. Paule writeth that Christ entered into heauen by hys owne bloude ones and afterward he sayth Christe was ones offered vp to take away the sinnes of many and al the argumente consisteth in this woorde ones whych I shall God willinge discusse hereafter But in very dede that same scripture that they brynge agaynste the Masse to no purpose is the verye foundation of the Masse wherevpon the Masse is buylded establyshed after what sort I shal declare as time will serue Lyke as there is one God the father one Christ our redemer one body and churche whych is redemed so there is but one only sacrifice wherby we be redemed whyche was ones neuer but ones made vpon the aultare of the crosse for the sinnes of all men Thys sacrifice is propitiatorye and a sufficient pryce raunsome of the whole world as S. Iohn sayeth he is the propitiation for our synnes not for our synnes onelye but for the synnes of the whole worlde and in his Gospell he wryteth Behold the lambe of God that taketh away the sinnes of the world The vertue of this sacrifice beganne when God promised that the seede of Adam shuld brusse and breake the serpents heade without the merite of thys sacrifice there is no saluation for God was in Christ reconcilyng the worlde to hym selfe Thys sacrifice is common to both the testamentes wher of both take their effect whose vertue is extended from the begynnynge of the worlde to the laste ende for the lābe was slayne from the begynnyng of the world as S. Iohn sayth It is also a bloudy and passible sacrifice extendinge to the death of him that offered him selfe it was promised to the fathers and performed in the fulnesse of tyme the merites wherof receaueth no augmentation because it is perfect nor yet diminution because it is eternal And although this sacrifice be sufficiente to saue all men yet it is not effectuall to the saluation of al men it is able to saue al but yet all be not saued for what doth it profite the Turkes Saracenes vnfaythfull gentiles counterfeyte Christians The faulte is no◠in god beinge mercifull to al his workes who created vs without vs but the faulte is in our selfes Therfore y t this sacrifice of Christe as it is sufficiente for all so it maye be effectuall and profitable for all God hath ordeyned certeyne meanes whereby we maye be made able to receaue the merite of it ▪ and wherby the vertue of it is brought and applied vnto vs in the newe Testamente after his passion as it was to the fathers in the olde testament before his passion Of these meanes some be inward some be outward the inwarde be cōmon to both the testamentes of which the first principall is fayth for withoute fayth it is not possible to please God and as S. Iohn sayeth he that beleueth not is now already iudged to hym therefore that is an infidell Christ hath dyed in vayne Charity also is a meane for he that loueth not remayneth in death he that hateth hys brother is in darkenes walketh in darkenes and can not tell whether he goeth and yf I haue all fayth and haue no charitye I am nothyng He is not therfore partaker of Christes merites in the remission of synne that lacketh charitye And so may we saye of hope wythout the whyche no man receaueth mercye at Christes hande Amonges the inward meanes there be other spirituall sacrifices as the sacrifice of a contrite heart whych GOD doth muche regard the sacrifice of oure lyppes whyche is prayer prayse of God wherby we atteyne remissiō of sinne hauyng a playne promise that whatsoeuer we aske of god in the name of Christ we shal obteyne it And the sacrifices of almose beneuolence whiche Saynt Paule wold not haue vs to forgette ▪ because God is gotten and wonne by such sacrifices All these and other suche like do not fully deserue grace and remission of synne but be meanes that the vertue and merite of christes passion may be deriued and applyed vnto vs as he hath ordeyned There be also other outwarde meanes ▪ as sacramentes and sacrifices Of Sacramentes some be propre to the olde Testament some propre to the newe without the whiche ordinarely there is no remission of synne nor collation of grace As circumcision was to the fathers so baptisme is to vs without the whych this bloudye sacrifyce
aunswere that Christ was neuer offered to the death for our redemption but ones and yet otherwise was he offered many times both of him selfe and of his creatures We reade in the Prophete Daniel that Aungels offered him in the syght of hys father And also y t the blessed virgine his mother offered him at hir purificatiō of whych offeryng S. Bernard saith Ista oblatio fratres satis delicata uidetur ubi tantum sistitur domino redimitur auibus ilico reportatur Thys oblation brethren is very delicate where he is onely presented to our Lorde redemed with birdes and by and by brought home agayne And therfore we aunswere them that their argumente is of no strength to confute one truth by an other when bothe may be true as to reasō christ was but ones offered vpon y e crosse ergo he was not offered in the sacrament And we tell them that they do not considre howe Christe is offered three wayes of hym selfe and also three wayes of man First he offered him selfe vpō the crosse really and corporallye as Isaias sayeth oblatus est quia uoluit Thys is manifest ynoughe And here their exclamacions of ones ones hath very good place Secondly he offered hym selfe figuratyuelye in the paschall lambe For the scripture saythe the lambe was slayne from the begynninge of the worlde and the fathers in the olde lawe in all their sacrifices dyd offre Christe not in substaunce but in figure and so Christe offeryng the paschall lambe at hys supper offered him selfe in figure Thirdly Christ offereth him selfe in heauen reallye and so continually as the same chapiter which they bryng agaynst the Masse doth testifye Non in manufacta sancta Iesus intro iuit exemplaria uerorum sed in ipsum coelum ut appareat nunc uultui Dei pro nobis Iesus entered not into a temple made wyth mans hande a figure of the trueth but into heauen that he myghte appeare now to the countenaunce of God for vs. What is this appearyng in the syght of GOD for vs but an offerynge of hym selfe for vs to pacifye the angre of god with vs to represente hys woundes and all that he suffered for vs that we mighte be reconciled to God by hym Thys is the true and perpetuall oblation of Christ in cōparison of thys in heauen the bloudye oblation vpon the crosse is but an ymage as S. Ambrose sayeth Hic umbra hic imago illic ueritas umbra in lege imago in Euangelio ueritas in coelestibus antè agnus offerebatur uitulus nunc Christus of fertur sed offertur quasi homo quasi recipiens passionem offert se ipse quasi Sacerdos ut peccata nostra dimittat hic in imagine ibi in ueritate ubi apud patrem pro nobis quasi aduocatus interuenit Here in thys worlde there is a shadowe here there is an ymage there in heauen is trueth the shadowe in the law the ymage in the gospell the trueth in heauen Before a lambe and calfe were offered nowe Christ is offered but he is offered as manne and receauynge passion and he offereth hym selfe as being a priest to take our synnes away here in ymage there in truethe where wyth the father as an aduocate he maketh intercession for vs The same thynge he wryteth also vpon the .38 Psalme So that it is verye playne wythout all controuersy that Christe dothe offre hym selfe nowe moste perfectly in heauen for vs beynge our aduocate to the father face to face and as S. Iohn sayeth Ipse est propitiatio pro peccatis nostris He is a sacrifice propitiatorye for our synnes he sayth not he was but is and after the most perfytest maner that can be in respecte whereof the verye true and reall oblation for oure redemption vpon the crosse is an ymage So that by thys we see by the playne Scrypture that Christe offered hym selfe thre wayes besyde the oblation of hym selfe in hys supper which is the poynte we be aboute to declare And euen so is he offered of manne three wayes lykewyse Fyrste fyguratiuelye in the oblation of the olde Testament When Abraham beynge aboute to offre hys owne deare sonne and by GODS prouision offered in hys stede a ramme and when Melchisedech offered breade and wine and the Iewes the Paschall lambe and their burnte offerynges what dyd they offre but Christe in fygure whose passion those offerynges dyd sygnifye Whyche offerynges dydde of them selfe worke nothynge inwardlye and therfore were called Iustitia carnis the ryghtewesnes of the flesh ▪ but by them they dydde proteste their synne and declared their fayth of whome they looked to haue remission Secondly we offre Christe mysticallye in oure daylye sacrifice of the Masse where Christe is by hys omnipotent power presented to vs in the Sacramente and of vs agayne represented to his and our father and his passion renewed not by sufferynge of death agayne but after an vnbloudye maner not for thys ende that we shoulde thereby deserue remission of oure synnes but that by our fayth deuotion and thys representation of hys passion we moste humblye praye almyghtye GOD to applye vnto vs by Christe that remission whych was purchased and deserued by his passion before The hoste of these two sacrifices vpon the crosse and vpon the aultare is all one in substaunce but the maner is diuers and the ende is diuerse that by this meanes as christe him selfe hathe instituted we myght celebrate and make commemoration of his passion This is onely the sacrifice of the prieste by publycke ministracion but verely and in affection it is the sacrifice of the whole churche whiche euery membre of the Churche dothe vse and frequente and no man dothe impugne it but he that professeth open warre agaynste the churche Thirdely christe is offered by man spiritually onely by y e meditation of our mynde when we thynke and remembre his passion and in our deuoute prayer beseche god to showe vs mercy for it Thus euerye Christen manne and womanne in all places and tymes vpon the aultare of hys owne hearte oughte to offre Christe too the father after whiche sorte of spirituall oblation we be all both menne and women Priestes and kinges beinge as Saynte Peter sayeth Sacerdotium sanctum offerentes spirituales hostias acceptabiles Deo per Iesum Christum An holye Priesthoode offerynge spirituall Sacryfices acceptable to God by Iesus Christ. Nowe considerynge these thre wayes shal it be a good argument to inculcate one waye and to reiecte the rest To alledge one membre of a diuision to the reiection of the other This is the peculiar maner of the heritikes the enemies of Christ as thei dyd in the matter of the Sacrament by the spiritual eatynge of Christ to confute reiect the reall and corporall eatynge of christes bodye in the Sacrament Suche shiftes and fonde argumentes they haue to seduce the vnlearned wythall whiche when they be espied and detected they appeare as they be
causa fit uitae Christ out of this fountayne of the chalyce geueth vnto vs not water but lyuelye bloude which although it be receyued for the testimonye of Christes death yet to vs it is made a cause of lyfe Is not this to haue fruite of Christes passioÌ„ applied vnto vs when we receyue lyfe by receyuynge of that which is offered in commemoration of Christes death â–ª S. Gregorye sayeth Quoties ei hostiam suae passìonis offerimus toties nobis ad absolutionem nostram passionem illius reparamus As often as we offer to hym the hoste or sacrifice of his passion so often we renewe and repayre his passion to vs for our absolution and perfection And in another place he sayeth Haec uictima singulariter ab aeterno interitu animam saluat quae illam nobis mortem unigeniti per mysterium reparat Thys sacrifice doeth singularelye saue the soule from eternall destruction which by mysterye renueth to vs the death of gods only begotten sonne By these authorities ye see that the sacrifice of the masse doeth nothyng derogate froÌ„ the passion of Christ but most of all doeth exalte it repayrynge and renewynge it for vs in the syght of the father that we therby maye be renewed in grace and receyue life perfection and saluation Furthermore thei say we make our owne workes meanynge the masse a sauioure besyde Christe whiche is nothyng so but by this sacrifice of the masse we declare that we beleue there is no sauiour but onely Christ For what doe we in the masse We coÌ„fesse our synnes our vnworthynesse our vnkindnes our manifold transgressions of hys eternal law we graunt that we be not able to satisfie for the least offence we haue done therfore we runne to his passion whiche after this sort as he hath ordayned we renew and represent We beseche our most mercifull father to loke vpon Christes merites and to pardone our offences to loke vp on Christes passion and to releue our affliction We knowledge that what so euer we haue done is vnparsite and vnpure and as it is our worke doeth more offende his maiestie then please hym therfore we offer vnto hym hys welbeloued sonne Iesus in whome we knowe 〈◊〉 is well pleased most humâ—â—ye prayinge hym to accept him for vs in whom only we truste â–ª accomptynge hym all our righteousnes by whome onely we coÌ„ceyue hope of saluation And therfore in the ende of the canon of the masse we saye thus Non aestimator meriti sed ueniae quaesumus largitor admitte per Christum dominum nostrum O Lorde we beseche thee to admitte vs into the company of thy saynctes not wayinge oure merites but grauntynge vs pardon by Christ our Lorde Also whatsoeuer thynge we lacke â–ª all plagues all misfortunes all aduersitie bothe ghostly and temporal we require to be released of them not through our worthynes â–ª but for the merites of Christes passion Consider al this good people and see whether in thys doinge we make our workes a newe sauiour besyde Christ or no We beleue also that our prayer is of more efficacie and strengthe in the presence of Christ in the tyme of the sacrifice then at anye other tyme. For so sayeth S. Cypriane In huius corporis presentia non superuacue mendicant lachrimae ueniam nec unquam patitur contriti cordis holocaustum repulsam â–ª In the presence of this body the teares of a manne doeth not begge forgeuenesse in vayne nor the sacrifice of a contrite hearte doeth neuer suffer repulse And as Chrisostome sayeth In illa horadum mors illa perficitur et horrendum sacrificium quasi sedente rege quaecuÌ„que uolueris perficies In that houre whiles that Christes death is celebrate and hys fearfull sacrifice euen as the kynge were sittynge vppon hys mercye seate what soeuer thou wilte thou shalte brynge to passe Stante siquidem uniurso populo manus in celum extendente caetu item sacerdotali uerendoque posito sacrificio quomodo deum non placaremus pro istis orantes For when al the people staÌ„deth holdyng vp their handes to heauen and the companye of the priestes like wise and the fearfull and honorable sacrifice is vpon the aulter howe shall not we mitigate god praying for them And therfore speciallye then in the masse tyme we praye for the whole churche for all prynces and highe powers for al byshoppes and pastors for our selues our frendes and all that be present for peace for plentye for all that we haue nede vpon as Chrisostome wryteth In manibus est hostia adsunt angeli adsunt archaÌ„geli adest filius dei cum tanto horrore astent omnes astent illi clamantes omnibus silentibus putas temere hec fieri ergo et alia temere quae pro ecclesia pro sacerdotibus offeruntur quae pro plenitu dine acubertate absit The host of our sacrifice is in the priestes handes the angels be present the archangels be present the sonne of God is present When all men stande with such tremblynge when the angels staÌ„d criyng the other holding their peace dost thou thynke these thynges are done in vayne Then the other also be done in vayne bothe that be offered for the churche for the priestes and also for plentye and abundaunce god forbydde One notable place of Chrisostome I thinke yet expedient to rehearse vnto you coÌ„cernynge thys matter Vt homines ramos olearum ge rentes mouere reges consueue runt eoque arboris genere miseri cordiam commemorant humanitatem sic angeli tunc pro ramis oleaginis corpus domini ipsum protendentes rogant pro genere humano quasi dicant pro his domine rogamus quos tu adeo dilexisti ut pro eorum salute mortem obires animam cruce efflares pro his supplicamus pro quibus ipse tuum largitus es sanguinem pro his oramus pro quibus corpus hoc immolasti Lyke as men bearynge braunches of Olyue trees are wont to moue kinges to compassion and with that kynd oftre do put them in remembraunce of mercye and pitie euen so the angels then in the sacrifice tyme in steade of Oliue braunches holdynge forth the bodye of Christ pray for mankinde as saying thus Lorde we pray for theÌ„ whom thou hast so loued that for theyr saluation thou hast suffered death and spent thy lyfe vpon the crosse we make supplication for theÌ„ for whome thou haste geuen thy bloud for them we pray for whome thou hast offered thys same very body Now considerynge thys felowshyppe with angelles this humilitie of man this pacifiynge of God this efficacie of praier for the sacrifice sake this knowledgynge of oure vnworthynes this our only trust in the passion of Christ can any manne iustly burden vs that we make our workes a new sauiour beside Christ Furthermore beside prayinge for those thynges we lacke we also by this sacrifice geue thankes for our redeÌ„ptioÌ„ for the hope of our health and
churches or in other realmes This argument of CoÌ„munion was neuer â—eard of in the worlde before Martyne Luther who was y e first father of it and the first man that euer wrote agaynst priuate masses as he calleth theÌ„ â–ª And wher learned Luther that lesson euen of the deuyl not because al euyl coÌ„meth by the suggestion of the deuyll but I meane y t Luther had a vision of the deuyl and saw hym wyth hys corporall eye beynge wakyng of whom he learned al that he hath pestilently spoken agaynst the holy masse And lest men should say I lied vpon Luther here is his owne boke Ex orete iudico serue nequam We maye Iudge hym by his owne mouth and his owne hand writynge The title of his boke is of priuate masse I shal read you a peice of it that the trueth of my sayinge maye appeare These be hys very wordes I shall make confession before all you reuende and holy fathers geue me I pray you a good absolution It chaunced me once about midnight sodenly to awake than the deuyl SathaÌ„ began with me this disputation Heare sayd he doctour Luther very wel learned thou knowest thou hast said priuate masses xv yeres almost daily What if such priuate masses be horrible ydolatry what if there wer not preseÌ„t the bodye and bloud of Christ but thou haddest honored onely bread and wine haddest caused other to honor it to whoÌ„ I answered I am an anoynted priest haue receyued vnction coÌ„secration of a bishoppe haue done al these thinges by commaundement obedience of mine elders â–ª Why shuld not I coÌ„secrate wheÌ„ I haue pronuÌ„ced y e wordes of Christ haue said masse iÌ„ earnest this thou knowest All this sayde he is true but y e turkes gentiles do likewise al things in their teÌ„ples of obedieÌ„ce in earnest The priestes of Hieroboam dyd all they dyd of a certayne zeale intent againste the true priestes in HierusaleÌ„ â–ª What yf they orderynge and consecratynge wer false as the priestes of the Turkes and Samaritans were false and their seruyce of god false and wycked First sayd he thou knowest thou haddest than no knowledge of Christ nor true fayth and for faythe thou waste no better than a Turke For the Turke and all the deuyls also beleue the storye of Christ that he was borne crucified and dead â–ª c. But the Turke and we dampned sprites doe not truste to hys mercy nor haue not hym for a mediatour and sauiour but feare hym as a cruell iudge Such a fayth and no other haddest thou when thou receyuest vnction of y e byshoppe and al other both they y t dyd annoynct and were annoyncted thought so and no other wise of Christe â–ª Therefore ye fled from Christe as a cruell iudge to blessed Mary and y e sainctes they wer mediators betwene you Christ. Thus was Christ robbed of his glory â–ª This neyther thou nor no other papist can deny I wold reade more of this boke but for troubling you He y t lyâ—t to knowe what maye be sayd against priuate masse let hym learne here of y e deuil ynough For here is al that hath yet bene sayde of any other and more to The deuyls derlinges wer ashamed to say halfe so much as their father Sathan lest they shulde be called blasphemous lyers as he is But by this boke Luthers owne confession set forthe in prynt by him selfe to y e world ye maye knowe that the deuyll was the first y t euer barked agaynste y e sacrifice of the churche whiche is the masse knowing that his kyngdome of sinne and iniquitie coulde not stand if this sacrifice most aduersarie to it were not defaced and destroyed But what colour had Luther to publishe this shall we thynke he was so madde as to father that vpoÌ„ the deuyll that he woulde haue persauded for trueth to the worlde I shall tell you shortlye hys fonde deuyse in thys poynte as it foloweth fyue or sixe leaues here after He sayeth he knoweth the deuyl is a lyer but he saieth hys lyes be craftye he vseth to alledge a trueth whyche can not be denied and wyth that to colour hys lye which he persaudeth And therefore sayeth he the deuyll lyeth not when he accuseth as that I had committed horrible Idolatry in sayinge priuate masses but the lye is when he dyd afterwarde tempt him to dispayre of gods mercy But saith Luther I wyll not dispayre as Iudas dyd but amende that I haue done amysse neuer saye priuate masse agayne O what a cloke of mischiefe is this al grounded of lyes and falshode He sayth the deuyll lyeth not when he accuseth If that be true then he sayd true when he saide that Luther being a preacher manye yeares neuer had true fayth in Christ tyl he fel from the masse nor neuer trusted in Christes mercy nor neuer toke hym for a sauiour but a cruell iudge Of this the deuyll dyd accuse him whether he was a lyer herein or no iudge you Also in hys accusation he sayde the body and bloude of Christ wer not present in the sacrament when suche annoyncted priestes dyd consecrate and that they honored onely bread wine with many other damnable lyes and heresyes whiche whoso shall read the boke maye fynde in great plentie and yet by Luthers principle the deuyl neuer lyeth when he accuseth Now because y e tyme is farre past shortly to conclud I shal most humblye beseche you to consider and regarde the saluation of your soules for the whiche Christe Gods sonne hath shed his preciouse bloud which saluation canne not be attayned w toute knowledge confession of gods truth reueled to his holy church by her to euery membre of her childe of god whose sentence and determination is sure certen as procedinge froÌ„ the pyller of trueth the spirite of god by whoÌ„ we be taught and assured in goddes owne word that in y e blessed sacrament of the aulter â–ª by the power of the holy gost working with gods word is verely really present the bodye and bloud of our sauiour Christe vnder the formes of bread wyne whiche is by Christes owne commaundement example offered to almightye god in sacrifice in commemoration of Christes passion and death wherby the membres of the churche in whose fayth it is offered bothe they that be alyue and departed perceyue plentuouse and abundaunt grace and mercye and in al their necessities and calamities releife and succur â–ª Our moste merciful father graunt vs to persist stedfast constant in the true catholike faythe and confession of this most blessed Sacrament and sacrifice and with pure deuotion as he hathe ordayned to vse frequent this holye misterye of vnitie reconsiliation that we maye therby remayne in him and he in vs for euermore To whome be all glorye and prayse wyth out ende AMEN ¶ Imprinted at London in Paules churche yarde at the sygne of the