Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	eat_v	lord_n	6,874	5	4.8423	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

Paule doth opeÌ„ly coÌ„firme this wryttyng to the CorynthiaÌ„s the .x. chap. of yâ— first epistle saieng Vnus panis vnum corpus multi sumus oeÌ„s quideÌ„ de vno pane devno calice participamus We be many one breade saith Paule one body sothely we take parte all of one bread of one cup. The holy father great clerke S. Austen thus writeth Huius corporis To. 2. epist 57. Dardano caput est Christus huius corporis vnitas nostro sacrificio significatÌ„ Qâ— brâ—uit significauit apostolê° diceÌ„s Vnus panis vnuÌ„ corpê° multisumê° 1. Cor. 10. That is Christ is the head of this body the church the vnitie of this body is signified by our sacrifice The which thing the apostle Paule hath breifly signified sayeng We are many one bread one body Also in another place thus he saith after he hath defined and shewed what a sacrifice is Hoc est To. 5. de ciui dei lib. 10. Cap. â— sacrificiuÌ„ christianoruÌ„ multi vnuÌ„ corpê° sumê° in christo quod etiaÌ„ sacrameÌ„to altarê fide libê° noto frequeÌ„tat ecclesia vbi ei demonstratur quod in ea oblatione quam offert ipsa offeratur The englysshe is this This is the sacrifice of christen people we many be one body in Christe the which also the church accustomely vseth with the sacramente of the aulter knowen to the beleuynge people where it is opeÌ„ly shewed to the churche that in that sacrifice which she doth offre she the same is offered No man can desyre more playne wordes than these are but yet I wyll procede vpon a further proufe of this matter Paule the tenth chapter of the firste epistle to the Corynthyans 1. Cor. 10. this writeth againe Non potestis calicem domini bibere et calicem daemoniorum Non potestis mensae domini participes esse mensae daemoniorum ye can not drynke of oure lordes cuppe and the deuils or yll spirites to Paule puttynge differeÌ„ce betwixt the eaters drynkers of oure lordes table theÌ„ that eate drinke thinges offred iÌ„ sacrifice to the deuyls doth meane that the bodye bloud of Chryst is fyrst offred in sacrifice as the meates and drinkes were to the ydolles and then afterward receaued of vs ChrysteÌ„ people Ye can not be partakers of oure lordes table and the deuyls also Here saint Paule reasoneth with the Corynthians to persuade theÌ„ that they wold abstayne from the eatynge of meates offred in sacryfice to the ydolles and that with two very good reasoÌ„s of the whiche the fyrst is grounded vpon the wordes whiche are here nexte before rehersed out of this same epistle and chapter and it is this Lyke as they whiche haue mutuall participatioÌ„ in christe through the sacrifice of his flesshe bloud do entre into a certayne vnite with him SeÌ„blaly they haue acertain vnite with the idolles by the eatinge S. Paule comparing the bodye bloudde of Chryste to the meates of the gentyles offered in sacrifice dothe playnely noÌ„bre the body and bloude of Christe amonge thiÌ„ges offered in sacrifice The same is proued by that that he calleth the lordes table the aulter for none other cause truely than he called the Iewes and gedtiles aultare a table of those thinges which are offered them in sacryfyce Nowe for as muche as euerye Chrysten harte doth or shuld abhorre to haue any vnitie with the deuyls or ydolles it is mete that ye whiche are christened people do forbeare eatyng of meates offered in sacrifice to idolles But that we are vnyted or knytte to Christ and haue with hym a certayne mutuall participation thorough the sacrifice of hys flesshe and bloud he sheweth by a similitude of the Iewes table vsed in the synagoge For as the sacrifice which the carnall Iewes dyd offre made them partakers of the aulter lykewise the sacrifice whiche is offred either in the table of oure lorde or elles of the deuyls maketh the offerers partakers of christ or of the diuels Thoughe Paule dothe not call in this reason the body and bloud of christ a sacrifice yet his wordes do shewe that he so ment because he setteth the table and cuppe of our lorde christe agaynst the table and cuppe of the dyuels sayenge Non potestis calicem domini c. Ye can not drinke of the lordes cuppe so forth as is aboue rehersed Therefore seyng the apostle doth calle that whiche is offered in sacrifice to the deuyls the table and August T 6. lib. 1. Ca 19. contra aduâ—â—sariuÌ„ legis proph Paulus 1. Cor. â—0 Dicendo Calix c. ostendit adque sadrificium debeant pertinerâ— cuppe of the deuyls it muste therof folowe that he mente by the cuppe and table of our lorde that thing which is offered in sacrifice vpoÌ„ our lordes aulter so that this is yâ— seÌ„se ye caÌ„ not cate that thing which is offred to god in sacrifice yâ— also which is offred in sacrifice to deuels because the light hath no felowship with darknes as he sayth in an other place nor betwixt christ and the deuil is any agreing Wherfore it is manifest by saint Paule that 2. Cor. 6. the bodye and bloud of Christ is a sacrifice of the newe Testament or els if they be not offred in sacrifice This declareth that s Paule dyd gather of Chrystes wordes pronounced of hym at hys last supper that he dyd offre his bodye then in sacrifice at the masse and then afterward receyued of vs howe shulde Paules comparison stande and take place when he teacheth that the Corynthyans could not be together partakers of thinges offred vp in sacrifice to god and also to deuyls Truely Chrisostome expoundynge this chapter dothe shew that saint Paule ment this whose wordes are these Itaque si cupis sanguinem non imbue altare idolorum caede irrationalium sed altare meum meo imbue sanguine That is Therfore yf thou doest desire to haue bloud do not thou spryncle the ydolles aulter with slaughter of vnreasonable beastes but laye vpon my aultare my bloude reade the chapter of the doctours sentences Adde to this good reader that whiche saynt Paule writeth the nexte chapter folowynge with these wordes QuotienscuÌ„que enim ederitis panem istum calicem istum biberitis mortem domini annuâ—ciabitis quoad vsque veniat For as ofte as ye shall eate this bread drinke of this cuppe ye shall declare the lordes deathe tyll he come These wordes doo shewe that the masse is a sacrifice as saynt Cyprian doth construe Cyprianus li â–ª 2. epist 3. and take them whyche thus saith vpon them Et quia passionis eius mentionem in sacrificijs omnibus facimus passio est enim domini sacrificium ê™ offerimus nihil aliud qui quod ille fecit facere debemus Scriptura enim dicit QuotienscuÌ„que panem istum c. And because we make mention or we rememâ—re christes death in all sacrifices â—or that whiche we

do offre is the â—rdes death we are bonde to do no other thinge than that whiche he hath doone For the scripture sayth as ofte as ye shall eate this bread c. Lo Cypryan did vnderstande these Paules wordes spoken of makynge remembraunce of christes death so that he affyrmeth that we do make sacrifice in the masse and therby is that remeÌ„brauÌ„ce made of Christes passion death And that this holy martyr so dyd vnderstande saint Paules wordes it doth playnly appere by his wordes streighte folowynge which are these QuotieÌ„scuÌ„que ergo caliceÌ„ in coÌ„memorationeÌ„ dnÌ„i Cyprianus passionis eius offerimus id quod coÌ„star dnÌ„m fecisse faciamê° That is in our englysshe speache thus muche to saye Therfore as often as we do offre the cuppe in remembraunce of our lorde of his passion let vs do that whiche it is euydent that our lorde dyd Doth not Cyprian here manifestlye affyrine that by the offering in sacrifice of christes bloud coÌ„teined at yâ— masse in yâ— chalice a remembrauÌ„ce is made of Christes death accordynge to his saint Paules commauÌ„dement but ye wil say to me An obiectioÌ„ that S. Paule in this chapter maketh mention of eatynge and drinkyng the body and bloud of christ and of the remembrynge of christ his passion therby which thing is indiffereÌ„t to lay men preistes and therefore Cypryan doth not well gether of Paules wordes here that Christes deathe is remeÌ„bred by doyng sacrifice of the priest at masse To that I saye that the The solution death and passion of Christ is remembred by euery laye mannes and womans housle or receyuyng of the blessed sacrament of th aulter but more chiefly more lyuelye and expressely by offeringe of his verye bodye and bloude in sacrifice whiche is done of the preist at his masse than by that eatynge lyke as the sacrificyng of the paschal or passeouer lambe did moch more expressely figure the deathe and sacrifice of our sauyour christ on the crosse then to come thaÌ„ did the eatynge of hym as no lerned man doth or can doute and therefore although euery man and woman receauynge the blessed sacramente of the aulter whiche is the very bodye and bloude of Christ A booke made of the sacramente of th aulter and not only a figure therof as I haue declared in my boke made of that matter dothe by that declare Christes death and make a remeÌ„braunce of it yet that notwithstaÌ„dynge the preist in his masse doth princypally make remembraunce of that christes death and so saint Paules mynd was that the preist in the masse offeringe Christes fleshe and bloude in sacrifice doth thereby especially remembre hys deathe though he doth that secondarely in receiuing his body and bloude and the laye people do also the same But ye wyll saye vnto me that Christes institution wheÌ„ Math. â—â— Luc. 2â— he bade his disciples to take cate and drynke and to do that for his remeÌ„braunce doth playnely shew that we do only remembre christes death in eatynge and drinkinge his flesshe and bloude and not by An obiectioÌ„ offering it in sacrifice and therefore saynt Paule mente no suche â—hynge Also saynte Paule hym â—â—lfe sayeth when ye shall eate â—is breade and drynke of this â—ppe ye shall shewe the lordes death speakynge not one word of makyng sacrifice and therfore he oughte not to be wrested in this place to the sacrifice of the masse To that I aunswer that Christ his scholer saynt Paule dyd commaund The aunswere that when we do eate hys bodye and drinke his bloude we shulde haue his passion in remembrauÌ„ce or take theÌ„ to the remembrauÌ„ce of his death but yet no maÌ„ ought ne can if he wolde gether thereof that to shewe the lordes death is nothynge els but to eate and drynke the Sacrament in remembraunce of christes passion For if a man do wel and diligently considre and pondre Chrystes wordes when he saith Hoc facite Luc. 2â— 1. Cor. 11. in meam commemorationem Do ye thys for my remembraunce he shall see that it is an other thinge to do that whiche Chryste commaunded the apostles to do than onelye to make remembraunce of Chrystes death For Chryst badde we shulde do that whyche he dyd to remembre his death Now who knoweth not that the thinge whiche is done and that wherefore it is done are not both one thing But what neade so many wordes at this time syth Paule sayth nothinge agaynst the remeÌ„brynge of christes death by offring his body bloude in sacrifice in the masse but with it rather as I haue declared by S. Cyprians iudgemeÌ„t and sayenge and I haue proued already by diuers autorities both of the scrypture and the holy doctours that Chryste dyd offre his flesshe and bloude at his maundy to god his father in sacryfyce Therefore I wyll recyte more of the scrypture to proue that the holy masse instituted by Chryste our sauiour is a sacrifice appeasynge goddes displeasure profitable both to the quicke also to the deade people Whereby men maye perceyue howe moch Martin Luter Iohan Fryth with dyuers other were deceaued in this matter and namely a yonge man of this Pâ—raenesis our countrey in a boke sette forth in latyn in the which he saith that the holye masse is set vp to the reproche or iniurye of Christe and that Paule Peter and Iohan do teache vs the same The apostle Paule to the Hebrewes the fyfthe Chapter thus wryteth Omnis poÌ„tifex ex hominibus assumptus pro hominibus constituitur in ijs quae sunt ad deum vt offerat dona sacrificia pro peccatis That is Euery byshoppe or preist taken out of the nombre of men is ordeyned for men in those thinges whiche This texte proueth that eyther iÌ„ our tyme of the newe testamente there is no preisthode which no good christen bodye wyl affirme or that there is a sacrifice propre to it aduered to be offered for sinne which none can of fre vp but a preiste and syth there is nor can be anye other suche sacrifice but the masse it must nedes folow that it is a sacrifice of the newe testment do appertaine to god that he sholde offre gyftes and sacrifices for synne This texte is manifeste agaynst Martin Luthers heresy whiche is that all Christen people are preistes and that among christen folke there is none rather a preiste than all other For here Paule affirmeth that a preist is elected and chosen out of the multitude of the people therfore some and certayne of the people are preistes and not all the hole number of them Also he sayeth that a preist is ordeined or instituted for the multitude of Christen people to offre gyftes and sacrifices for theyr synnes and therfore that is the preistes propre and chiefe offyce so that it neyther dothe belonge to the layte to vse that office nor the office of a preist is onlye to

ex latere ipsius compuncto Io. 6. fluxit ad purgationem inquinatoruÌ„ respersioneÌ„ ac salutem animarum nostrarum That is Melchizedec met Abraham and sette out or shewed to hym breade and wine before fyguryng darke thingeâ— and samples of misteries or secrete thynges forasmoche as our lorde sayeth I am the quyck bread and a sample of that bloud whiche dyd runne out of his syde pricked to the purgynge of the defyled and sprinklyng and health of our soules here we se that after this auÌ„cient writers mind yâ— bread wine which Melchiz shewed to AbrahaÌ„ figured our sauiour christes flesh blod which ran out of his syde strykeÌ„ that he offered to his father vnder the fourme of bred wine at his last supper not vpon the crosse for there he offered himself to his father vnder and in his owne propre forme after the ordre of Aaron onely Damascene also a greke doctour whiche was aboue a thousand yeres afore our time confirmeth playnly this our Lib. 4 â–ª ca. 14. purpose entreatynge of Melchizedeches sacrifice offred to god in bread wyne when thus he sayth Haec mensa hanc mysticam praefigurâ—uit mensam velut sacerdos Gene. 14. ille christi veri sacerdotis figuram Psal 10â— praeseferebat et imagineÌ„ Tues enim inquit sacerdos in aeternuÌ„ secundum ordinem Melchizedec That is This table of Melch. figured before this mistical table of Christe like as this preiste Melchyzedec dyd beare the figure and image of christ the very preist For the holy goost saith by Dauyd yâ— prophet rehersing god the fathers wordes to christ his sonne Thou art a preist for euer after the ordre of Melchize Is not this plainly spoken of this old writer great clarke Is it not mete to beleue him rather theÌ„ Martin Luther or any of his disciples nothinge so well learned as he was nor so vertuouse in liuyng But to be short I wil allege now Theophilactus Theophila wordes whiche was also a greke doctour then go to yâ— rehersal of In Heb. 5. latin doctours He saith after this maner But whom can the Iewes bryng besyde christ which may or shoulde be a byshoppe or a preiste after the order of Melchizedec were not all other preistes vnder the lawe dyd not they all obserue the sabboth dayes and offre sacrifices Therfore it is most euident that it was spoken of Chryst for he and onlye he dyd make sacryfice with bread and wine after the maner of that Melchizedec Anon after he asketh howe Christe is a preist for euer To that he maketh this aunswere that he is called a preist for euer not only because he doth alway pray for vs to his father shewing to hym his bodye whiche he offered vp for the synnes of the world vnto his father vpoÌ„ the crosse to obteyne mercye for vs sayenge o father haue mercye on them for whom I haue suffered death but he is also a preiste for euer because he is offered daylye or els because an oblation or sacrifice is continuallye offered by goddes mynisters the preistes which hath in it Christ our lorde byshoppe and sacrifice that for our sake doth sanctifie halowe or make holy him selfe breake and geue this he Hitherto I haue alleged the Hebrewe the Greake wryters to proue that Melchyzedec dyd offre breade and wyne in sacrifice to god in fygure of oure sauiour christes sacrifice whiche he sholde then offre and now hath in dede offered to his father at his maundy verely none other thing then his owne naturall and lyuely bodye flesh and bloude vnder the fourme of breade and wyne Nowe let vs see what the latyn Latyn autours touchynge this matter doctours say in the same matter but yet not al whiche I haue red entreatynge of it but certayne of the eldest best lerned only as S. Austen Hierom Ambrose LactaÌ„t Arnobius the holy martir Cypriane S. Austen the yere of our lorde cccc Of the which S. AusteÌ„ thus sayth vpon the .xxxiii. Psalme of Dauyd Melchize was in AbrahaÌ„s time Of what other saith god the father Thou art a preist for euer Psal â—0â— after the ordre of Melch. but of him whose sacrifice ye knowe The sacrafice of AaroÌ„ is taken away a sacrifice after the order of Melchi is begon Also in another place he saith Melch. did know to To. 2. ePist 95 figure the eternal preisthod of oure lorde with a sacrament or a holye signe of oure lordes table shewed To. 5. de ciui dei lib. 16 ca. 22. forth Againe he saith speaking of Melchi his sacrifice Ibi quippe primuÌ„ apparuit sacrificiuÌ„ qâ— nuÌ„c a christianis offertur deo toto orbe terraruÌ„ impleturque illud quod loÌ„ge post hoc factuÌ„ per prophetaÌ„ dicitur ad christuÌ„ qui fuerat venturus in carneÌ„ Tues sacerdos secuÌ„duÌ„ ordineÌ„ Melch. inaeternuÌ„ NoÌ„ scilicet secuÌ„duÌ„ ordineÌ„ Aaron qui ordo fuerat aufereÌ„dus illucesceÌ„tibê° rebus quae illis vmbris praenotabaÌ„tur That is to say in englyshe Surely there fyrst did appere the sacrifice which now is offred of christeÌ„ people to god through all the world the is fulfilled which longe after this dede of Melch. is saide by the ê“phet Dauid to christ the shuld come to be made man Thou art a preiste for euer after the ordre of Melch. As who saith not after the ordre of AaroÌ„ which ordre shold be takeÌ„ away the thinges being clere or manifest which were before noted or figured with those shadowes Hitherto S. austen which was aboue eleuen C. yeres past and of suche cunnynge and learnynge in holy scripture beside manye other thinges as neuer was anye sence the holy apostles tyme therfore syth he dothe so playnlye approue this matter of the sacrifice of the masse as we haue alredye shewed wyll do hereafter more at large god wyllynge is not he a very madde man that wyll rather beleue Martyn Luther than this auncient father and godlye wryter But now to go forwarde on this purpose I wyll brynge in saynt Hieroms mynd in this matter whiche thus sayeth therin Melchizedec pane vino simplici Hierom ad â—uâ—grium puroque sacrificio Christi dedicauit sacramentum That is Melchizedec with bread and wine a symple and a pure sacrifice dyd dedicate christes sacrameÌ„t Again vpoÌ„ the sautre Quo modo Melchize rex salem obtulit panem vinum sic et tu offeres corpus tuum sanguinem verum panem vinum â—ste Melchizedec ista mysteria quae habemus nobis dedit Ipse est qui dixit Qui mandu cauerit ex hoc pane viuet in aeternum Ioh. â— Secundum ordinem Melchizedec tradidit nobis sacramenâ—uÌ„ suum In what maner Melchizedec kynge of Salem hath offered bread and wyne euen so thou also shalt offre thy bodye and bloude very breade and very wine This Melchi gaue to vs these misteries

auteÌ„ noster ille est qui hostiaÌ„ muÌ„danteÌ„ nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod nos facimus in commemorationem quidem eius fit quod factum est Hoc enim facite Luc. 22. inquit in mei commemorationeÌ„ That is Our byshop is he which hath offered an hooste or sacrifice Note this well reader â—gainst the enemies of the masse makynge vs cleane the same we offre also nowe the whyche than offered trulye can not be consumed but this that we do is done for a remembraunce of that thing whyche was done for christ sayd do ye this for remembraunce of me Who is so blynde that he can not see that Chrysostom a greake autour learned as excellentlye in the scripture as euer anye was of the greakes synce the apostles tyme and their scolers doth saye playnelye that we meanynge preistes of whom he was one him selfe do offre the selfe same sacrifice whyche Chryste ones for euer offered by deathe and bloudde shedynge on the crosse but we do it for remembraunce of that hys passion and blouddy sacrifice not withoute autoritie power and coÌ„maundemente as the whyche all three we haue of him saieng Hoc facite in mei commemorationem Luc. â—â— do ye this for a remembraunce of me Wolde to God chrysten men wolde looke well on these wordes consyderynge bothe the auncientie of the wryter and also hys greatte learnynge and holynes whiche may cause them rather to beleue his sayenges thaÌ„ any other nothynge lyke to hym in those qualities but it is better to let this passe and to here saynt Cypryan that holy martyr which wrote aboue twelue hundred and lxxx yeres past He this wryteth after Cyprianus ii â— epist 3 many wordes spokeÌ„ of the holy sacrifice of the masse Qua in parte inuenimus calicem mixtum fuisse quem obtulit Vnde apparet sanguineÌ„ Christi non offerri si desit vinum calici nec sacramentum dominicum legitima sanctificatione celebrari nisi oblatio sacrificium nostrum passioni responderit That is In the whiche parte we do fynde that the cuppe was mengled or medled that is wyne water were therein mixed together whiche Christ dyd offre Whereby it doth appere that christes bloude is not offered yf there want wine in the cuppe or chalice neither is our lordes sacramente celebrate with halowynge accordynge to the lawe excepte our offerynge and sacrifice be lyke the passion In these wordes note that he sayth we fynd yâ— the cup whiche christ offred was mixed with wine water whyche was at none other tyme but onely at his last supper for at the time of his death he had no cuppe so medled nor then he offred not his bloud vnder forme of wyne but onely vnder the forme of bloude therefore he offered his bloud in sacrifice at his maundy after this holy martyrs mynde preistes do euen that same after his lawe and ordynaunce as he sayth lykewyse here agayne for thus he writeth Quo modo auteÌ„ de creatura vitis nouuÌ„ vinum cuÌ„ christo in regno patris bibemus si in sacrificio dei patris christi vi nuÌ„ non offerimus nec calicem dnÌ„i traditione dominica miscemus That is to saye Howe shall we drynke newe wyne wyth Christe of the creature of a vyne in the kyngedome of the father yf we Marke whose is the sacrifice of the masse offre not wyne in the sacryfyce of God the father and of Chryste or if we do not meddle or myxe the lordes cuppe after the teachyng or coÌ„myssyon of our lorde Lo oure lorde taughte the preistes at the masse to myxe in the chalyce wyne wyth water and so to offre in sacryfyce hys precyous bloudde whyche he dydde neuer but at his laste supper as it is euydente and therefore he dydde there offre hys bodye and bloude in sacryfyce and gaue commyssyon to hys apostelles and to all preystes in and by them to do the same Also in the same epystle he sayth agayne Ab euaÌ„gelicis praeceptis Cyprianus Luc. â—2 non est omnino recedendum eaque quae magister docuit fecit discipuli quoque obseruare facere debent We oughte not to goo from the commaundementes of the gospell and the dyscyples muste of duetye obserue and doo also those thynges whyche the mayster taughte and dydde Lo here Saynte Cypryane sayethe that Chryste offered him selfe and taughte hys scolers that same lesson and commaunded them also to offre sacryfyce as he hadde Matt. 26. Luc. 2â— doone afore when he toke breade and so forth and thereby he bond them to kepe and doo the selfe same thynge that he dydde What woulde anye manne desyre more To proue all this he allegeth saint Paule the eleuenth chapter of the fyrste epistle to the 1 Cor. 11. Corinthians This holye martyr sheweth wherfore christ dyd myxe wyne and water together in the cuppe whiche he blessed and consecrated at his maundye sayenge that he so dyd because the water signifieth the people as we reade in the Apocalypse of saint Iohn Apoca 17. why water is menglâ—d with wyne in the chalice when the preist sayth masse the .vii. chapter so that lykewyse as the water in the chalice is meddled and myxed together with the wyne and so meddled that the one caÌ„ not be separate from the other euen soo by shedynge of christes bloude the people whiche beleue in hym trust in goddes mercy promysed to theÌ„ for chrystes deathes sake feare god forsake their synnes thorough perfytte penaunce loue god and their neyghboure finally do kepe gods commaundementes and abyde therein nothing can separate or disseuer theÌ„ from goddes fauour and loue as Paule affirmeth the eight chapter to the Romaines But yet marke by the waye good reader that Cyprian doth saye that Christe dyd myxe wyne and water together in the cuppe which he dyd blesse and consecrate at his laste supper and dyd also teache and commaunde preistes to kepe and do that same as we now in dede do at our masses and yet there is no texte of all the scripture that maketh anye mention of this dede lesson and commaundement of our sauyour Christ therfore they are foule deceaued A verytye not wrytteÌ„ in scripture thorough ignoraunce or rather malyce which affirme that we ought to beleue nothinge excepte it be mencioned in scripture But I wyll retourne eftesones to holye Cypryan and allege out of hym a fewe moo sentences for my purpose of the whyche this is one agaynste theym that putte onelye water in the chalyce at masse Quaerendum est enim ipsi quem sunt secutiâ—nam si in sacrificio quod Christus est non nisi Christus sequendus est vtiâ— id nos obaudire facere oportet quod Christus fecit quod faciendum esse mandauit non debemus attendere quid aliquis ante nos faciendum putauerit sed

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