à meane to applye christes passion and sacrifice made vpon the crosse vnto vs for remission of our synnes and the obteynyng of goddes mercye throughe the force and vertu of it as many sacrifices of the old lawe made to signifie figure the same his death and sacrifice were applications of it for remission of synne and the pacyfynge Marke reader of goddes wrath and indignatiō not throughe their owne strength vertu and merite but throughe the vertu and merite of christes bloudy sacrifice to come of which they were figures representations and shadowes For bade not god by Moses that Aaron and his sonnes should offre sacrifices that Exode 24. Exode 32. Num. 15. were called victimae pacificae sacrificia placabilia that is to say sacrifices to pacifie goddes wrath and to appease his indignation Did god then bidde them committe blasphemye agaīst christe and to robbe hym of his honoure and glorie which consisteth in reconciling of mankynd vnto goddes Exodi 9. fauour and grace Did they not then offre at his commaundynge sacrifices for synne to obteyne goddes mercye as priestes do nowe at masse althoughe not so perfectly nother the same thinges but only figures shadowes Were not their sacrifices meanes to applye christes death and sacrifice then to come vnto the people for remissiō of their synnes and the purchasynge of mercye and grace as the sacrifice of the masse is althoughe not in lyke degree Why then are priestes nowe more iniurious to christ than the priestes were then in Moses law Did they not as wel depryue christ of his honoure toke it vnto themselues as priestes do that nowe saye masse and offre sacrifice therin for synne If ye did wel vnderstand the matter my lord ye wold not so rayle without al charite vpon Io. 1. 10. priestes as ye now do Is not christ called 2. Timo. 2. the light à good pastour the onely mediatour of god and man he that baptizeth and many such other thinges and yet preachers of his gospel are the light of the world pastours mediatours betwene god and man by praier and offeringe of gyftes and sacrifices Hebr. 5. as paul sayeth for synne Why then may they not be called in some sense as wel workers wyth christ in reconcylinge of man vnto good as his mynysters Is it not christes office as wel to christen for Ihon baptist sayeth he it is that baptizeth and to be intercessour Ioan. 1. for man vnto god as it is to reconcile man vnto god by offeringe 1 Tim. 2. of sacrifice Is not the sacrifice of prayer repentaunce contrition of hert almes fastinge and such other thinges meanes to purchase goddes fauour mercy as it appeareth playnly in the scripture May they not then be esteamed wel sacrifices to pacyfie goddes wrath and to obteyne of hym mercy and grace throughe the merite of christes passiō and sacrifice made therby notwithstandinge that only christ satisfied sufficiently for our synnes and reconciled vs vnto god by his only sacrifice Dyd ye not then my lord il vnlearnedly deuyde the kyndes of sacrifices yn this your booke Who but yow wil saye that that repentance and contrition of à sinners hart is à sacrifice of à reconciled man and of laude It is also à perillous errour that ye do teach my lord when ye saye that christ did so purge an infinite heape of synnes by his one oblation that he remitted them acquyeted our cōsciēces and that there remayneth nowe vtterly no sacrifice for synne For as I denye The confutation not but he did merite and deserue by his death grace and mercy for remission of al the whole worldes synnes euen so he remitted yn effecte and actually when he died the synnes of very fewe for he suffered for vs as paul sayeth Ro. 5. whē we were yet goddes ennymies and synners For yf he had in dede remytted mēnes synnes actually and acquyeted their cōsciences yn acte as ye write here why then sayed saynt Ro. 6. paule that we dye vnto synne in baptisme Why then sayed he that christ Ephes 5. purgeth his spouse the church from synne by baptisme Why bade sainct Peter after christes passion that the Act. 2 ▪ people should repent that euery one of them might be baptized for remission Matth. 6 of their synnes Why commaunded Luc. 24 then christ men to aske remission of their synnes and bade his apostles after his resurrection to preach penaūce for remission of synne Why sayed also saint Ihon that yf we do say that 1. Ioan. 1 we haue not synne in vs we say not truely And if we do confesse oure synnes god wil forgeue them vs and that there is à synne vnto death Doth it not 1. Ioan 5 then openly appeare that christe did only merite and purchase grace and remission of our synnes by his passion and that actually he remitted them not nor quyeted mennes consciēces as ye saye vntruely my lord that he did but that the actual remission of them and quyetinge of mennes consciences must be obteyned by fayth hope fear repentaunce prayer almes dedes fastinge charite and receauinge of the holy sacramentes Who sayeth The byshop fo 10. lib. 5. that priestes do merite or deserue remission of sinnes by their sacrifice made at masse Saye we not that onely christ merited and deserued remission of synne by his death and blouddie sacrifice Rom. 3. made vpon the crosse as paule sayeth and that the sacrifice made in the masse by christ hymselfe chiefely and of the prieste as à mynistre at his commaundement is onely an application of that his merite vnto men for the free and francke remission of their synnes Who is so madde to say as ye fayne that we do that the acte or administration of à priest hath the same office that christ executed in offeringe Fo. 108 hymselfe vpon the crosse for vs We say not that christes sacrifice is imperfecte nor vnsufficient but most perfecte and sufficient in itselfe for the remission of al the worldes synnes and yet the most part of the world shal be damned throughe their owne default and throught want of 1. Fo. 2 Matth. 22. application of christes death and therfore christ sayed that his bloud should Matth. 26 be shedde for many and not for al and sainct Paul wytnesseth that christ offered hymselfe to consume away Heb. 9 many mennes synnes and not al because many men sayeth vpon that texte Chrisostom wil not do their duite christes sacrifice is in itselfe sayeth he sufficient to saue al men and he saueth al Heb. 7 as much as lyeth in hym Now ye alleage sainct Paul sayinge that The bysshop christes priesthod can not passe from one to an other Which sentence maketh The confutation nothinge for your purpose to proue that priestes offre not sacrifices for synne For who sayeth that christes priesthood passeth from hym to any
Psal 109 priest Saye we not wyth the holy goost speakinge in Dauid and sainct Paul Heb. 7 that he is à priest for euer We affirme and teach that he hymselfe offereth his body and bloud daily at masse by the ministerie of the priest as he Ioan. 1. 10. 1. Cor. 3. doth contynually baptize and preache vnto the people by his ministres the priestes My lord ye vnderstande not Sainct paul for he only ment that no other priesthode should euer succede christes priesthode as his priesthod did Aarons but that it shold 1. Cor. 11. endure vntil the worldes ende Wherfore seyinge we say that christ euer continueth à priest stil and that we priestes are but his mynisters executinge his office by his owne commission sainge Do ye this in remembraunce Luc. 22. of me my lord reproued vs wythout à iuste cause What neadeth any moo The bysshop fo 128. lib. 5 sacrifices yf christes sacrifice be perfect and sufficient Syr the sacrifice The confutation of the holy masse is not an other sacrifice then christes but the very selfe same sacrifice concerninge the thinges offered which are his body and bloud Agayne this sacrifice of the masse is not made for any vnperfectenes or vnsufficiencye of christes death and sacrifice as ye wold make men beleue that we do teach but only to applye it vnto vs for our imperfectenes throughe our synne Maye I not proue by à lyke reason grounded vpon the perfectenes and sufficiencye of christes sacrifice that we shal al be saued and that none of al should be damned and that we neade not to beleue hope fear god repent our lyfes synfully spēt fast praye geue almes receaue the sacramentes nor to keepe goddes commaundementes at al For maye I not thus argue Christes sacrifice is sufficient to saue me what neade I then to do any thinge of my partie for to adde any thing vnto that which is of itselfe perfecte and sufficient Thinke ye not my lord that manye of your scholers hath gathered such argumentes and wil gather here after of your doctrine therby cast al vertu aside leade their lyfes in à leude liberte and Marke say Christ hath perfectely and sufficiently satisfied for me I neade to do nothinge at al for he wil not lose that he hath so dearly bought Paul sayed I denye not that yf Aarons sacrifices Heb. 8 had bene sufficient to haue put away synne christes sacrifice should not haue bene requyred But what therof Wil ye proue by that that for as much as christes sacrifice is sufficiēt we neade not the sacrifice of the masse Is it not declared sufficiently in my booke of the sacrifice of the masse and also here afore that it is not for any vnperfectnes or insufficiency of christes sacrifice that the masse is à sacrifice As it was that christes sacrifice succeded Aarons The bisshop fo 109. li. 5 commaunded of christ as it shal be proued anon but only to applye that sacrifice vnto vs But nowe ye obiecte against oure aunswere to your argumentes which is that we do make no newe sacrifice nor none other than christ made hymselfe at his mandy and vpon the crosse Than The bysshop saye yowe it must neades folowe that ye slaye or kil Christ euery daye for as much as christes oblation was made by his death and effusion of his bloud No sir not so for it is the same The confutation sacrifice touchynge the thinges offered that is to say christes body and bloud but the maner of offerynge is not one one is bloudy the other vnblouddye the one by death and the other by the representation and commemoration of that death Dyd not the fathers of the old lawe offre christ in figures and shadowes which admonyshed Apoc. 13. them of his death and yet they slayed hym not in dede althoughe Ihō sayeth that he was slayne euen from the begynnynge of the world Why then may we not offre his bodye and bloud in the sacramente in which he Epist 23. is daily offered as Sainct Austen sayeth for the people without killing of hym Why shold we not my lord I be seche yow beleue the holy church which doth thus expounde this matter as wel as we do and neades must in many other thinges that appartayne vnto our fayth Wold ye that we shold beleue yow before al the ancient doctours of christes church both Graekes and latynes of al ages For they are altogether vtterly against your doctrine Why do ye not make aunsweare vnto my bokes of the sacrifice of the blessed masse and of the sacrament of the aulter But now heare S. Chrysostom Homi. 17. in Heb. 9. whiche teacheth vs how this may wel be done sayinge Do we not offre sacrifices daily We do offre but doinge it in remembraunce of christes death And this hoost is one not manye Howe is it one not many And that oblation was ones offered in to heauen but this sacrifice is an example of that we do euer offre the selfe same thinge Whe offre not to daye one lambe christ and twoo morowe an other but euer the selfe same thynge Wherfore this sacrifice is one or els by that reason that it is offered in many places are they many christes Nothinge lesse but there is one christ euery were beynge both here ful and there ful one body For as that which is offered in euery place is one bodie and not many bodies euen so it is also one sacrifice but he is oure bysshop which offered à sacrifice makinge vs cleane we do offre the same and that which then was offered can not nowe be consumed Hytherto chrysostom out of whose wordes many notable lessons may be gathered for the confutation of al your raylinge reasonynge my lord false chargynge of al catholike teachers wyth many thinges which they neuer dreamed vpon The first lesson is that notwythstandynge that saint paule affirmeth that christ was neuer but ones offered vpon the crosse that he made al thē perfect wyth that his one sacrifice which are made holy yet priestes do offre hī dayly at masse The seconde is that this oure oblatiō of christ is not à kilynge of hym but à remembrynge of his death The third lesson is that we offre dailie and euer one and the selfe same hoost or sacrifice which can not be verified of bread and wyne for they are not one and the same in many places but it is only true of christes body and bloud that are one and the same in al places where they be offered in sacrifice The fourth lesson is that the thynge offered is the lambe christe that is offered in sacrifice dailie in many places and yet he is but one christ which is here vpon this aulter and there vpon that ful one body and not many bodies one sacrifice The fifte lesson is that priestes do dailie offre in sacrifice that same hoost or sacrifice
of the scriptures the general conciles and the docteurs expositions of gods word to be so much blynded and so long à tyme But pride wyl haue à fal as it hath euer had heretofore espacially in theÌ„ that haue matched them selfes in matieres of religion against his dear espouse the church agaynst whom hel gates that is to say synne heresie neuer could nor neuer shal preuaile For did not Matth. 16. christ which euer was hard in his prayers as he sayth hym self praye for Peter that his fayth that is to say the fayth of the catholike church which Lucae 20. Ioan. 11. Heb. 5. he had receaued and confessed should not decaye Agayne doth not paul affirme Ephes 5. that christ loued his spouse the church so dearly that he gaue hymself for her to death for to cleanse her froÌ„ al fylthynes of synne that she should not haue one spotte therof Houe can these sainges of christ and paul stand wyth their opinion that say as my lord doth that the church hath erred yn the fayth and hath committed idolatry so many hundred yeares euen seÌ„ce the begynnyng of it Is this christ dearly to loue her Is this the office of Ro 12. 1. Cor. 11. 12 Coloss 1. à good husband towardes his wyfe Is this to purge her from euery spot of synne Wold christ which is head of the church and the church his body suffre that his oune hody runne in to heresie superstition blasphemye Marke 1. paril 9. Psal 136 such other abymynable crimes and to abide so long yn them He suffered the Synagoge of the ieues to fal yn to bodilie captyuite and to lye afflicted theryn but. lxx yeres and then he made her francke and free agayne and wold he then suffre christes church which he loued much more then he did the Synagoge to runne in to such abomynations and to continue stil in them at the least as my lord sayeth in his booke foure or fyue hundreth yeares Went not as christ sayth in Matth. 20. the parable god furth in the morning early to cal men to wourke yn his vyneyard Howe is it then true that he called not men vnto the ryght fayth of this sacrameÌ„t the space of M. yeres after this sacrament was instituted vntil berengarius came and then called but à very fewe in nombre Called not christ his church the kyndome Matthaei 13 Note of heauen Why then do these men make her the kyndom of hel by ascribinge vnto her heresie blasphemye idolatrie What blynd arrogancye and arrogant blyndnes is this Who can abide it What hart is so hard and stony that it can forbeare weapyng lamenting and mournyng for them that are this blynded do dailie make many other meÌ„ so blynd that they do fal vnwares headlong in to the den of heresie and damnation for euer Cal and crye good reader contynuallie Psal 67. nyght daye vnto god and saye Aryse ó lord aryse that thy ennymies may be dispersed and confounded Say deuoutly wyth tongue and Psal 43. mynde Aryse vp o lord why doest thou sleap Aryse vp expel vs not from the for euer Why turnest thow thy face from vs Doest thou forget our pouerte and trouble Arise vp ó lord helpe vs ó lord and delyuer vs for thy names sake Pray I say Christian reader and ceasse not that thou be not led yn to tentation and fal froÌ„ the ryght belief of the holy church but that thou maest stand theryn maÌ„ly and confesse it vntil thy death and therby obteyne that infinite and endles ioyes which god hath promysed vnto al that contynue in his loue and the kepyng of his commaundementes vntil their lyfes endes The whych our lord Iesus Christ for his deare and bytter passions sake graunt vnto vs to whom wyth the father and the holie goost be honour and prayse for euer Amen ⧠That it pertayneth onlye vnto the church of christ to expound the scripture to discusse al doubtes of our fayth Whych shal at any tyme ryse emonge vs And that also the general concils ought not to be despised but much regarded obediently receaued and foloued NOwe for as much as euery man is as Dauid and Paul Psal 115 affirme à lier of hymself and the holie spirit of god Rom. 3. was promysed of Christ vnto the church to teache her al trueth and to abide stil wyth her for euer for to rule Ioan. 14. 1â— directe and lead her from tyme to tyme that she shold not erre in the faith and pure religion of Christ who can iustly denye but that the authorite to expound the scriptures and to determyne controuersies of the fayth rysing out of the same must neades pertayne vnto her only and not vnto one particuliere person nor to any one countrey or region For as S. Augustine A verite vnwritten sayed that he wold not haue beleued the euangele except christes De praescript haereticorum church had moued hym so to do and agayne as we knowe not which is scripture and which is not but only as Tertulian saith by the church so hou can I be certayne of the ryght sense of scripture and what I ought to beleue but by the catholike church If an heretike shold nowe denye any part of the scripture as Manicbaeus and other refused al the old testameÌ„t as MarcioÌ„ Holie scripture can not be ê“ued to be scripture but onlie by the church denyed al the gospels except lukes as Ebion wold not receaue pauls epistles and as luther repealed S. Iames epistle and the Apocalypsis what haue we to conuict theÌ„ but the churches authorite Why then ought not the church to expound scripture and to be iudge yn al matters of trauerse in religion For how tel me can the scripture be theryn iudge which euery man taketh as he lysteth and expoundeth it as lyrineÌ„sis sayeth also as experieÌ„ce doth teach after his oune mynde fantasie Did not al heretikes that euer haue bene afore our daies and that noue are alleage scripture for them as wel as the catholike men May she then Which is à wytnes alleaged vpon both sides be iudge betwene them This moued Tertulian to say that in De praescr matieres of doubt in our fayth we must not apeale vnto the scripture in which there is either no victorie or vncertayne or els but lyttle certayne but vnto the church of christ which is euer gouerned and ruled by the holie goost and so erreth not whollie in our fayth Did not this thing also stere the fathers euen at the begynnyng of the church to cal and make assembles and general concels to discusse matters of controuersie and to suppresse heresies What els but that caused S. Austen Ianuario to affirme that the authorite of general concils was very holsome good for mennes saluation that the iudgement of then ought to be preferred before any one bysshops iudgement and the
spent in settinge furth of this your booke seyng this disciple of S. peter so openly speaketh both of the presence of christes body bloud in the holy sacrament and also of the sacrifice of the masse Why also do ye destroy aulters which were vsed in the apostles tyme as it appeareth here for masses to be sayed vpon What I The masse is à sacrifice propitiaetori for synne pray you my lord is it to offre christes body and bloud at masse to purchase therby euerlasting life yf it be not the masse to be à sacrifice to pacifie gods wrath for synne and to obteyne his mercy Why then do ye denye this and say that such doctrine is blasphemous and iniurious vnto christ and his sacrifice Wold ye that we shold beleue your sayng before al these al other old godly fathers doctrine Heare yet ones agayne this holy martyr S. peters scholer which saieth thus That same thing that the Iewes did The masse is à sacrifice for synne kil throughe enuye we set furth vpon the aulter for our saluation knowyng that by this remedy alone the life that euer lasteth shal be geuen to vs and death dreauen away from vs for our lord hym selfe bade vs do this in remēbraunce Lucae 22 of hym Loo my lord this blessed martyr S. peters disciple affirmeth that priestes do offre for our saluation to get heauen and to auoyed hel the selfe same thinge vpon an aulter that the ieues did put vnto death Wyth what face do ye thē denye that christes bodye is yn the sacrament but bread only à signe of it and say also that the masse is no sacrifice at al for synne This father sayeth that christ commaunded sacrifice to be made of his body and bloud for our saluation and are ye not my lord ashamed then to say that the sacrifice of the masse was deuysed by the bysshop of Rome against christes sacrifice which he made vpon the crosse Who denyeth my lord but that christes sacrifice made vpon the crosse is sufficient for the remission of the synnes of the whole world But what therof Wil ye of that gather either that it did euen when it was made first vpon the crosse take away cleane in effect and actually al Note mens synnes or els that it neadeth none application to take effecte in vs for our saluation Why thē shold there be any hel or any man be damned For was not that his sacrifice à sufficient redemption 1. Ioan. 2 for the synnes of al the whole world Agayne yf the sacrifice of christ made vpon the crosse neade no application why shold we neade to beleue in hym to hope to feare god to do penaunce for our synnes to praye to fast to gyue almes to loue god to keepe his commaundementes or to do any good May we not then saye as 1. Cor. 15 many haue done and yet do let vs eate drinke and make good chere for christ hath done al enoughe for vs He wil not lose one of vs that he hath bought so dearly This many men do saye that are your scholers my lord they may gather no lesse out of many places of this your boke althoughe ye neuer ment any such thinge Wherfore seyyng christ did not actually nor in effecte take away by his death the synnes of men but onely as à meriter and deseruer of grace and remission of our synnes he hath prepared à remedie to heale cure them that receaue do and keepe al such thinges which he hath appoynted to be meanes to applye that his benefite vertu strēgth of his passion vnto them Why then may not the sacrifice of the masse be such à meane emoūg many other mo for that application of christes merite vnto vs wythout any derogation of the perfection sufficientcye of christes sacrifice made by his death Sayed Heb. 5. not S Paul that christ was made the cause of saluation not of al men absolutely but to them that obeyed hym Doth not he then plainly declare that this obedience of man is necessarie for the application of christes perfect sacrifice and yet that proueth no imperfectiō at al in that sacrifice Sayed not Coloss 1. also S paul that christ had pacyfied his fathers wrath recōciled vs vnto hym by his death and yet not wythstanding that that his sacrifice was ful perfect and sufficient he sayed that he did supplye those thinges whych lacked in christes passions when he suffered afflictions and persecution in his bodie for the people What mēt he my lord els but that the passions afflictions and peynes which he suffered for the settyng furth and defendyng of the gospel were meanes to applie christes perfect and sufficient sacrifice vnto the people for the remission of their synnes and their saluation Why then sayed ye that they which defende the sacrifice of the masse as an instrument and à meane to applye christes passion vnto vs for our saluation do it to supplye the imperfection of christes sacrifice and to do that for vs which christ either for lacke of charite did not for vs or els for lacke of pouer could not do Were ye not playnely disceaued my lord when ye wrote this against the sacrifice of the masse Recāte then for shame recāte this noughty doctrine teach it no more Now to the confutatiō of your first boke ⧠The Confutation of the first booke What so euer can not be grounded The bysshop fo 1. pa. 2 vpon the scripture touchyng oure fayth is mans deuyse chaungeable vncertayne What saye ye then my lord vnto The Confutation the baptisme of children For of it S. Austen thus writeth vpō the Genesis The custome of our mother the churche Lib. 1◠ca. 23. ad literam in baptizing of children is not be despised nor to be iudged superfluous in any wyse nother it ought to be beleued excepte it had bene à tradition of the apostles Agayne origen sayeth In ca. 6. ad Romanos after this maner The church hath receaued à tradition of the apostles to geue baptisme also to children See ye not noue howe that ye erre For Saynt Austen sayeth that the baptisme of children ought not to be beleued to be necessarie for their saluation yf it had not bene à tradition of the apostles ye saye what so euer is not grounded vpon the scripture touching our faith is mans deuise c. Thynke ye that the baptisme of children is grounded vpon scripture when S. Austen sayeth yt is only à tradition of the apostles Are ye better learned then he and origen that ye can fynde scripture for it where they could finde none Also by what scripture is the baptisme mynistred of an heretike or à schismatike approued to be good and auayleable Sayeth not also S. Austen that De vnico bapt contra Donatistas there is no scripture to proue it Called not also S. Hierom. Eluidium an heretike
diseases were healed and our synnes pardoned and so dyd neuer no priest nor creature but he nor he did the same neuer but ones What The confutation ignorance is this my lord that ye are yn Who denyeth that Christ hath redeamed vs perfectly and sufficiently by his one sacrifice ones for al offered vpon the crosse at the least coÌ„cernyng his office duyte parte and merite but yet not in effecte and actually as it is declared before but he only then deserued grace remission of synne and euer lasting lyfe for al them that wold beleue in hym hope in gods mercy fear god do penaunce for their synnes praye gyue almes to the poore fast receaue the sacrameÌ„tes loue god and their neyghbours keape gods Hebr. 5. facto est causa salutis c. commaundementes Why then may we not wel say that à priest as à ministre of god sayeth masse and offereth christes body and bloudde for to applye his sacrifice made vpon the crosse vnto vs for the actuall remission of our synnes althoughe they do not take away our synnes nor pardonne them nor heale our diseases but god onely doth yt for christes perfect sacrifices sake For sayeth not the scripture Matth. 6. Marci 11. 1. Timo. 4. Matth. â— Iacoâ—i 5. that we do forgeue one an other our offences that the preacher of gods word doth saue the people and hymselfe therby that we must praye for the remission of our synnes of others also that they may be saued that Ecclesiast 1. Ioan. 20. Daniel 4. fear expelleth synne that priestes do remitte synne that synne is taken a way by almes fastinge baptisme Danielis 4. Luc. 11. Matth. 17. Esaie 43 and yet god only for christes merites sake remitteth our synnes Ye saye that euery man must apply christes sacrifice and merite vnto hymselfe and Abacuc 2. by his oune fayth receaue the frute of it at christes handes not at the priestes What then my lord Is this à good argument I besech yow euery man must receaue the benefite of christes death by his oune faith at christes handes ergo the priest sayeth not masse for the obteyning the remissioÌ„ of synnes Do not they for whom the priest offereth christ at masse receaue that christes benefite for the remission of their synnes and saluation throughe their faith and repentaunce of god only for christes sake Doth not this your argument my lord proue as much against oure praying one for an other Iacobi 5 Matth. 28. preaching of the gospel ministring of the sacramentes for the remission of our synnes and against many such other thinges requyred of god in the scripture for remission of our synnes Marke reader and saluation as it doth against the sacrifice of the masse For must they not receaue of christ by their oune fayth remission of their synnes for whom ye daily praye to whom ye do ministre the sacramentes and preache gods word Why then did yow thus trifie myspend your tyme in such vayne thinges to seduce the people Ceasse for shame ceasse I saye thus to reason vnreasonably and vnlearnedly against the trueth which euer obteyneth the 3 Esd 3. psal 11â— victorie and endureth Thus ye ende your first boke and so I do myn The confutation of the seconde The bysshop booke which is of Transubstantiation After ye had my lord made to the Lib. 2. ca. 2. fo 18. pa. 1. reader à great promes in the begynning of this your booke ye saye that christ gaue at his last soupper bread vnto his disciples and for the profe therof ye say thus Whan christ sayed This the bread say thei remayned O vayne tryfler And whan he sayed is yet the bread remayned stil And whaÌ„ he sayed bo yet the bread was there stil But when he finished the whole sentence This is my body thaÌ„ they say the bread was gone and there remayneth no substaÌ„ce but christes body as thoughe the bread could not remayne when it is made á sacrameÌ„t This is in dede my The confutation lord the very true sense of those christes wordes althoughe ye mocke much therat as it doth right wel become your estate and degree and your reason maketh no lesse against your oune My lords reason is as muâ—h against his oune doctrine as it is against oures opinion than it doth against oures For the bread and wyne are not made holy signes as ye say that they are only of christes body and bloud vntil the wordes of consecration be fully pronounced and therfore we may vse this your oune reason after lyke sorte against your doctrine as ye do vse it against oures Agayne when the priest baptizeth à child saying I do christen Matth. 28. the in the name of the father the sonne and the holy goost the child is not baptized nor his sinnes forgeueÌ„ hym when the priest sayeth I christen the and so of the rest of those wordes but only whan the whole sentence is pronounced â—uc 22. Moreouer christ gaue vnto his apostles authorite to coÌ„secrate the bread and wyne to offre his body and bloud in sacrifice and to ministre theÌ„ vnto other when he saied do this in remembraunce of me and yet when he sayed Do they had not that authorite nor when he sayed This but when al these wordes were spoken or els he speakinge them gaue that authorite Wherfore ye haue gotten nothing by this your reasoning my lord but only declared therby your ignoraunce as ye do when you folowing your great Matth. 26. Hoc est c god peter martyr denye that these wordes This is my body are the wordes of consecration For S. Ireneus Lib. 4. c. 32. De coena d. Tertulian Saint CypriaÌ„ Chrysostom Hierom Ambrose basile libro de institutione monachorum cap. 70. Damascene Contione 2. in psal 33. lib. 4. cap. 14. S. Austen and many other of the oldest writers affirme plainly that those are the wordes of consecratioÌ„ but I wil rehearse nowe onely the wordes of certen of them for diuers causes S. Ambrose thus writeth Afore it be consecrated it is bread Lib 4. ca. â— de sacramentis but after christes wordes are come vnto it is christes body Heare hym saying Take and eate This is my body S. Damascene also saieth The bread Lib. 4. c. 14. and wyne are not à figure of the body and bloud of christ god forbidde that but our lordes body it selfe ioyned vnto the godhead our lord hymselfe sayng This is my bodye not à figure of my bodye but my bodye Is Marke reader not this plainly spoken of that holy saint to declare both that those are the wordes of consecration and also that christes very natural body and bloud are in the sacrament and not only à figure of them Where it not theÌ„ great folly to beleue your doctrine my lord before his which was à notable clearke Hom.
out Are the se twoo both one my lord to flowe out and as it were to flowe out God sayd behold Adam is made as it were Gen. 3. Matth. â—6 one of vs. Is that as much as yf he had sayed he is made one of vs Also christ sayed vnto the iewes ye are come furth vnto me as it were to à these Wil ye my lord turne those wordes thus in to Englysh ye are come furth Many such translatioÌ„â— would sonedryne christ as à these out of England to me à these Why then did ye so translate chrysostoms wordes to disceaue the reader But let this passe I wil not ones touch your negatiues by comparison as ye terme them because they make nothinge for your purpose The bisshop â–ª as it appeareth now by the declaration of chrysostoms wordes which he spake absolutely and without al comparyson Nowe ye alledge these chrysostoms wordes for yow What doest fo 37. fo 3â— thowe o man Didest not thowe promyse to the priest which sayed lyftvp your myndes and hartes and thowe Homi. de Eucharistia in enceniis didest answeare we lyfte theÌ„ vp vnto the lord etc. Who is so blynd but yf he do yea ones reade chrysostoms wordes which ye do my lord here reherse for you he may sone see that he meÌ„t that men yn the tyme off the masse shold be godly occupied and not consume that tyme in wordly busynes nother in triflynge as he sayeth there and talkynge but to remeÌ„bre christes death and passion and that christ the lambe of god is then offered for them that the bloud wich was drawen out of christes syde for their purgynge from synne is in the cuppe and by these and such other meanes to endeuoure them selfes to purchase them goddes mercy This ment S. Chrysostom and ye my lord wold make vs beleue that he went about to withdrawe The bysshop fo 40. lib. 3 mennes myndes from the coÌ„sideratiom of sensible thinges bread and wyne which are yn the holy sacrameÌ„t as ye saye But howe chaunced it that ye alleaged these wordes lyftevp your myndes etc. to proue that ChrysostoÌ„ment that bread and wyne remayned stil in the sacrament Haue ye so ofteÌ„tymes sayed masse hard it and also the communion that ye haue forgotten that these wordes Sursum cordaet c were euer and yet are songe and sayed both of the Greakes in their masse and also of the latins before the coÌ„secr atioÌ„ of bread and wyne to prouoke and moue men vnto deuotion and especially at the tyme of the sacrynge of it This is S. basils mynde Chrysostoms S. Ciprians and certen others Basilius Chrysost iÌ„ missa coruÌ„ cypr. in orad Wherfore those wordes of the masse make not for yow which wold proue that material bread remayneth in the sacrament after the consecration Moreouer The bysshop fo 41. pa. 2 ye saye that S Ambrose whoÌ„ we do alleege affirmiÌ„g that the nature itselfe of bread is chaunged by the coÌ„secration ment not that the substaÌ„ce of it ys chaunged but only that the nature of yt ys altered yn to à hygher estate Lib. de iis qui myst intiaÌ„tur ca. 9 and condition so that after the consecration it is not common bread but à holy fode of maÌ„s soul wherby we receaue spiritual fedyng and supernatural nouryshement from christes body aboue yn heauen Which your answeare is vaynly forged of peter martyr whom ye do folow and it is playnly A vayne enasion of S Ambroses Wordes against the doctours mynde as these his wordes which are written there and are à part of the same sentence declare sufficiently There is not that thing which nature made but that which the consecration hath formed the benediction ys of more strength thaÌ„ nature For by the blessyng the nature of bread wyne is so chaunged throughe the consecration at masse that the thyng which nature made is not afterward remaynyng yn the sacrament but only that which is made by the consecration How then ment he that material bread remayned stil in the sacrament as ye fayne For did not nature make material bakers bread Were ye not then my lord playnly disceaued when yow wrote thus vnlearnedly to auoyde the trueth which Ambrose did so manyfestly set furth The bysshop fo 43. pa. 2. Now ye aske of vs what thiÌ„g it is that is eaten broaken chawed wyth the mouth teth c. in the sacrameÌ„t seyng The bisshop fo 43. pa. â— that therin is no substance of bread as we do say and christes body is not broaken for it is immortal impassible The confutation Vnto the which I anusweare that the formes quaÌ„titees and qualitees of the bread are broaken chaued c. Which thing is done aboue nature and mans natural reason May not this be as wel Ioan. 20. Matth. 13 Luc. 16. Matth. 25. done by gods pouer as that saint Thomas did put his hand in to christes syde wythout al harme to it as the fyre of hel to burne and torment the damned spirites and mennes souls without Gene. 1. consumyng of them And as water to be aboue the firmament For are not al these thinges as much against nature and aboue mans capacyte as the accidentes of the bread to be alone without their substance and to be broaken chawed The bisshop fo 43. pa. 2. c Ought ye not my lord to haue bene ashamed to say in your boke that we do teach that christes body is naturally in the sacrament without his accideÌ„tes qualites seyng we say that it is there against nature with al his qualytes Fol. 44 and accidentes Moreouer ye say vntruely my lord that we do defende that à substance is made of accidentes whan the bread moulyth or engendreth wormes for we say that christes body departeth out of the sacrament or the oost reserued wheÌ„ it begynneth to moule or putrifie and shold engendrewormes and that then an other substaÌ„ce succedeth it of which such thinges are made Thê° endeth the seconde booke The coÌ„futatioÌ„ of the third The confutatioÌ„ of the third booke booke In this boke good reader I wil be short for in it the bisshop vainly alleageth many authorites to proue that christ bodily departed out of this fib 3. fo 46 world at the time of his ascension and sitteth now vpoÌ„ the fathers right hand in heauen of the which no good christian man doubteth yet he is also bodily and really in the sacrament of the aulter both at ones This is no new doctrine althoughe my lord sayeth that it is but the old catholike doctrine taught of christ his apostles and al the ancyent fathers at the begynnyng of the church and euer shal be vntil the 1. Cor. 11 3. Esdrae 3 worlds ende for the trueth of gods word euer endureth and hath the vyctorie My lord maketh à great matter The bisshop â—ol 46 pag. 2. lib. â— at
it not them nowe appeare playnly that Saint paul ment that christes bodie is really in this sacrament and that my lordes exposition of saint pauls wordes is vayne false Farder he maketh an aunsweare vnto Saint Austen which doth plainly affirme Contrae cres conium lib. 1. cap. 25. that euel man do eate christes body and drinke his bloud vnworthyly in the sacrament and are therby giltie of christes bodie and bloud althoughe Christ sayeth he that eateth not my fleash and drinketh not my bloud Ioan. 6 shal not haue life in hym and sayeth that Austen mente not of the eatynge of christes very fleshe and of his bloud but of the sacrament or of the bread and wyne which are signes and figures only of them This is à wounderful fond and à blynd wreastinge of Saint Austens wordes For he sayeth manyfestly that synners do eate christes fleash and drinke his bloud in the receauinge of the sacrament and my lord sayeth that he ment that only of the bread and wyne I denye not that Austens intent was there to proue that good thinges auayle not them that do euel vsed them But what therof Is that ynoughe to proue that he meÌ„t that il men receaue not christes very bodie flesh bloud in the sacrament What learned man wold make any such argument as this is A good thiÌ„ge auayleth not the il receauour of it ergo the il receauer receaueth it not S. Austen ment that good thinges il Aduersus CresconiuÌ„ lib. 1. ca. 25 vsed profite not the il vser and for an example he bringeth fourth christes flesh and bloud the receauinge of which auayleth not but hurteth them that do il and vnworthilie take them althoughe christ sayed that he which eateth and drinketh not his flesh and Ioan. 6. bloud shal not haue lyfe in hym What may à man desyre to be spokeÌ„ more plainly Also S. Austen opeÌ„ly affirmeth that the wicked man Iudas receaued the bodie and bloud of christ De baptismo contra Dontistas lib. 5. ca. â— and ye saye my lord that he receaued them not but only bread and wyne as à figure of theÌ„ What anusweare is this Is it not à manifest subuertinge of the trueth Who wil beleue such teachers yf he regarde any thinge the health of his soul It is very true that sacramentes be signes as ye alleage Aduersus MaximinuÌ„ lib 3. ca. 22. August ser 28. de verbis secunduÌ„ Lucan out of S. Austen of other thinges so is the sacrament of the aulter à figne of christes death and passion of the mystical body of christ the church and of christes natural body really the rin present Was not the paschal laÌ„be the eatinge and oblation of hym á figure of christ of his body his sacrifice and passion and yet he was veryly offered in sacrifice and eaten Was not also christes death and resurrection Rom. 6. à figure of oure dyinge vnto synne and rysinge vp from synne vnto á newe life and yet they were also very Rom. 4. thinges and done yn dede doth not paul cal christ à figure of god the Heb. 1. fathers substaunce and yet he is one thinge with hym and of the very same substance that he is of Why then may we not wel and truely saye that the sacrament of the aulter is both à signe and the thinge it selfe signified in à maner as S. Austen sayeth Epistola 23. that it is The sacrament properlye consisteth in the outward and visible formes of bread and wyne and in the oblation and receauinge of christes body and bloud and the thynge of the sacrament is christes body and bloud therin conteyned and encrease of goddes grace with other benefites of god which only the good men receaue What yf figures and pictures be often tymes called by the names of the thinges themselfes figured pictured Can ye proue therby that the sacrament is so called of the old doctours à signe of christes body bloud that yt is only à signe of them The bysshop fo 99. pa. 2 and that it conteyneth not the same in yt reallye No not so for the doctours affirme that it is both á signe of those thinges and hath in it presently them also Nowe ye do wreast S. Chrysostoms wordes cleane out of tune For he sayeth that we see christ with oure eies in the sacrament touch hym feele hym fyxe oure teth in his flesh tast hym and so fourth but not dygest hym as ye saye falsely because that we do al those thinges vnto the outward kindes and formes of bread and wyne which do hyde and couer hym there secretly Which sainge of hym is much lyke vnto the phrase or maner of speakinge which scripture vseth when it wytnesseth that loth Note Abraham Iacob Iosuae Mary MagdaleÌ„ and the apostles sawe touched hand led and hard angelles and god hym selfe because they sawe touched and handled the shape or forme of man Gene. 18. 19 32. Iosuae 5. Mar. vlt. Act. 1. and hard his voice vnder which forme and shape those angelles and god did then appeare and spake vnto theÌ„ And S. Chrysostom vsed that maner in speakinge to perswade vs the soner both to beleue christes body and bloud to be really present in the holy sacrament and also to receaue them wyth greater reuerence and deuotioÌ„ Ye nowe excuse your selfe my lord for settinge out of the presence of christes bodye and bloud in the sacrameÌ„t and say that when ye wrote in à catechisme by you translated out of latine in to Englishe that we do receaue This bysshop recaÌ„ted his first doctryne of the sacrament christes bodye and bloud bodily wyth our mouthes ye ment by à figure that is to say that we do eate and drink bread and wyne figures and signes of them This excuse is not true for ye wrote so manifestly then of the really presence of christes bodie and bloud both in the sacrament and also in heaueÌ„ at ones that nothinge myght be written more plainly and that neither ye could yourselfe nor none other of your brethren other wyse take it and therfore ye perceauinge that that doctrine did myslike and offend the rest of your brethren yn christ did shortly recante yt as it appeareth by the settinge furth agayne of that The bysshop fo 10 â–ª pa. 2 The Worshippinge of â—he sacrameÌ„ booke called à catechisme Moreouer ye write of the adoration and worshippinge of the holy sacrament or of christ hymselfe very vngodly speakinge against al learned catholike doctours and teachers and affirminge that they haue brought the people in to horrible idolatrie to worship visible thinges made with their handes as their god and maker Is this my lord your charite so openly to report falsely of men The old doctours did euer The confutation teach the people as we do now also teach them that they ought not to worship the outward formes and
sayinge The spirite gyueth lyfe but the fleash profiteth nothinge c. Doest thow not see here reader that Saint Austen ment not to denye the corporal and real beynge and eatinge of christes bodie in the sacrament For he ment that fleash that is to say such à fleshely and folyshe vnderstaÌ„dynge of christes wordes werby they thought that christ wold that they shold eate his flesh cut out in peaces â—er 2. de verbis apost as common meates are eaten and not alyue and whole without al hurt done to it profiteth nothinge but the spirite that is to say à spiritual vnderstandinge of his wordes that they should eate his flesh alyue ioyned vnto his spirite and godhead whole and not harmed in any thiÌ„ge geueth lyfe And so he wold that they shold not thinke that they should eate that his bodie which they sawe after any such maner and as they sawe it in that same forme of fleash visibly but inuisiblye as he sayeth there nor drinke the bloud which the iewes should shed furth in that forme of bloud in which it should be shed out and visiblie This ment he as his oune wordes afore recited declare plainly and therfore those wordes which my lord alleageth for hym maketh nothinge for hym at al. The ende of the fourth booke The fyfth boke of the sacrifice of the holy masse Althoughe ye my lord do saye without any good grounde that it is à great blasphem ye against christ to saye that in the masse is made à sacrifice propitiatorie for synne yet al the eldest and best learned doctours that euer were are vtterly against your errour therin as I haue declared touching The bysshop fol. 104. many of theÌ„ in my booke of the sacrifice of the holy masse and as I wil anon by goddes grace proue by some of their saiÌ„ges briefely We make no sacrifice The confutation Luc. 22. at masse but only as ministers of christ which bade vs so to do offereth hymselfe daily for vs therin and therfore ye are disceaued at the begynninge of this your boke when ye say that priestes do make their masse à sacrifice propitiatorie for the synnes of the quycke and deade as neuer no creature made but christ alone and that ones onely for al vpon the crosse And to proue this ye alleage S. Paul which spake there to the hebrews of christes Hebr. 9. 10. blouddy sacrifice made by his death only which he offered neuer but ones as he sayeth or els he must neades haue dyed more theÌ„ ones for as much as that kynde of sacrifice is necessarilie ioyned wyth his passion but this maketh nothynge vtterly against the sacrifice of the masse in which christ hymselfe turneth the substaunce of bread and wyne in to his owne very natural fleash and bloud and offereth How and in What seÌ„ce the masse is à sacrifice them in à remembraunce of his death for the application of his passion and the merite of it for remission of the synnes both of the quycke and the deade as al holy doctours bothe Graekes and latines do wytnesse Fo. 105. plainly of whose sentences I wil alledge some anon But here I aske of yowe my lord why may not Christ euery daie be offered in sacrifice wythout dyinge agayne for vs as wel as he was slayne as Ihon sayeth euen from Apocal. 13. the begynnynge of the world and yet he suffred death not many thousand yeres after Were not the sacrifices of Abel Isaac of the paschal lambe and many other sacrifices of the old lawe certen figures of christes sacrifice theÌ„ Exodi 12. 1 Lâ—â—â—ti 24. Gene. 4. to come vpon the crosse and were offered to put meÌ„ in mynde of it What theÌ„ should lette my lord that the masse myght not be a sacrifice for a remeÌ„brance of christes passion and death now passed as wel as they were of it to come that this sacrifice shold not as wel be an application of christes merites vnto vs for remission of oure synnes as they were I am very sure Lib. 17 ca 20 De ciuitate Dei that ye are not able wyth the helpe of althem that made this youre booke to auoyde this Austen writeth after this sorte therin Salomon sayeth A maÌ„ hath nothinge that god is to hym Ecclesiastes 8. but that thinge whych he shal eate drinke What thinge more credible may here be vnderstanded to saye than that which doth pertayne to the partakinge of this table Which that priest the mediatour of the newe testament gyueth of his bodie and bloud after Marke this reader the ordre of Melchisedech For that sacrifice hath succeded al the sacrifices of the old testament which were offered in à shadowe of it to come Wherfore we do acknowledge that voice of the same mediatour written in the Psal 39. psalme by the prophete Thowe woldest not haue sayed christ the sonne to his father à sacrifice an oblatioÌ„ but thowe madest me à perfecte body for because in the stead of al those old sacrifices and oblations christes bodie is offered in sacrifice and mynystred Three errours confuted here vnto the partakers Here are three of your errours my lord confuted The first that Melchisedech offered not sacrifice in bread and wyne for à figure of christes sacrifice made at his last soupper The secoÌ„de that christes bodi and bloud are not in the holi sacrameÌ„t but only bread and wyne The thirde that christes bodie is not offered in sacrifice at masse We do confesse that christes sacrifice made vpon the crosse was ful perfecte sufficient and did doth stil put away the synnes of al them that beleue perfectly in hym trust in goddes mercy repent their illyues and receaue the holy saeramentes by which as meanes that christes sacrifice is and neades must be applied vnto them and therfore it cometh not of any imperfection of christes sacrifice ones made for euer vpon the crosse that his blessed bodie is offered daily in sacrifice for oure synnes but only to applie that perfecte sacrifice vnto vs for to take away actually oure imperfectenes of synne This a unsweare is sufficient for the soilynge of al that is brought out of S. paules epistle vnto the hebrews Nowe ye make à distinction of sacrifices saynge that there is one kinde of sacrifices à propitiatorie or à mercyful sacrifice that is to saye such as pacyfieth goddes wrath and indignatioÌ„ obteyneth mercye for oure synnes and forgeuenes of them which is onely christes death sacrifice made ones for al vpon the crosse Which no good christian man The confutation denyeth But what then Canye therby proue my lord that christe offereth not hymselfe yet daily at masse by the priest as his ministre for an applyiÌ„ge of that his propitiatorie and most mercyful sacrifice made neuer but ones Maye not the sacrifice of the masse made in à remembrance of christes death and blouddy sacrifice be as wel
which christe hymselfe offered ones by his death to clense vs from synne The syxt and last lesson is that the hoost or sacrifice which priestes do offre dailie can not be cōsumed and therfore it is not bread and wyne for they are sone consumed but christes body bloud which are not consumed in eatinge and drinkīge of them but they stil euer remayne whol and safe Nowe à mā may see euidently that my lordes doctrine is against saint Chrysostoms beliefe and teachinge and that he rayleth vpon hym and his doctrine in this his last booke For first my lord sayeth that priestes haue inuented of them selfes à newe sacrifice vnto the great blasphemie yniurye of christ But ancient docters saye that christ hymselfe offered the same sacrifice that priestes offre at masse both at his last soupper and vpon the crosse also and commaunded priestes to offre yt in remembraunce of his death as these autoritees do shewe manyfestly S. Ireneus aboue M. ccc lxxiiij wrote thus Christ toke bread and gaue thankes sayinge lib. 4. ca. 32. Christ did institute the sacrifice of the masse This is my body And toke the chalice of wyne and confessed it to be his bloud and he taught à newe sacrifice of the newe testament which the church receauinge of the apostles offereth vnto god in al the whole world This holy martyr which was verye nyght christes tyme sayeth that christ taughte his apostles at his mandy by say in he these wordes This is my bodie This is my bloud à newe sacrifice of the newe testamēt that the apostles taught it vnto the church which offereth the same yn the whole world and my lord sayeth that christ offered not his body and bloud in sacrifice at his last soupper nor taught his apostles to offre them in sacrifice nor finally that priestes offre any sactifice more then the laite doth but they haue iuuented à newe sacrifice distincted frō christes iuiurious and blasphemous vnto it What is this yf it be not playne blyndnes and ignoraunce Is this my lord your doctryne to be approued of the auncyent docters sainges S. Cyprian agreeth wyth this saynge Luc. 22. Epist lib. 2. epist 3. If our lord iusus christ and god hymselfe be the highe priest of god the father and he hymselfe did first offre à sacrifice vnto god the father and hath commaunded that same to be done in remembraunce of hym that priest is verily christes vicar which doth folowe that thynge that christ hath done And then he offereth in the church á true and à ful sacrifice vnto god yf he begynne to offre as he may perceaue that christ offered And in the begynnynge of that epistle he sayeth that christ is the authour and teacher of this sacrifice of the masse and bade priestes Homi. 24. in 1. Cor. 10. offre it vnto god as he hymselfe had done afore at his mandy Chrysostom Homi. 2. in 2. time 1. sayeth also thus But christ hath prepared à muche more wounderful and à magnificent sacrifice both whē he chaunged the sacrifice it selfe and also when he did commaunde hym selfe to be offered in the steade of brute beastes which were offered in the Homi. 2. in 2 Tim. 1. old lawe Agayne he writeth thus that holy oblation whether peter offer it or Note this wel paule or els à priest what soeuer his deseruinge be is the same sacrifice which christ hymselfe gaue vnto his disciples and which also priestes do nowe make This the priestes sacrifice hath in it nothinge lesse than that of christes makinge Why so because men do not make holy this the priestes sacrifice but christ that had made that his owne sacrifice holy afore For as the wordes which christ spake are the same that the priestes do nowe also pronounce euen so is the sacrifice also the same Then he concludeth sayinge Wherfore this sacrifice is christes body and that also He that thinketh that this bodye hath any thynge lesse than that knweth not that it is christ which is nowe also present and worketh Eusebius which was about M cc yeres passed Eusebius lib 1. ca. 10. Demonst euangelicae holdeth also against my lordes doctryne saiynge Wherfore after al thiges christ wrought à certen merueylous host and an excellent sacrifice he offered it vnto his father for al our saluation and did ordayne that we should offre à remembraunce of that same thinge to god hymselfe for à sacrifice Ambrose sayeth I o lord remēbringe thy passion do come vnto thy Primae precatione praeparāte ad missam aulter althoughe I be à synner that I may offre to the that sacrifice which thow diddest ordeyne and commaunde to be offered for our saluation in remembraunce De eccles hierarch of the. S. Dionyse paules disciple writeth thus Wherfore he both reuerently and also accordynge to the office of à bysshop after holy prayses of goddes workes excuseth hymselfe that he offereth à sacrifice of saluatiō which is excellēter than he is hymselfe criynge out vnto hym Thow diddest bydde o lord Do ye this for à remembraunce of me Ignatius Luc. 22. 1. Cor. 11. Epist 8. S. Ihons scholer sayeth It is not leful to offre nother make sacrifice nor to celebrate masses without the byshops autorite or consent Fynallie for I passe ouer many other doctours autorites li. 10. ed. 20 de ciuitate dei Austen hath thus speakinge of christes blouddy sacrifice made vpon the crosse A sacrament of the which thinge he wold that the dailie sacrifice of the church should be seiynge he is the head of his bodie the church and she also is the body of that head as wel she by hym as he by her vsed to be offered in sacrifice Nowe can my lord iustely saye that priestes haue inuented Christ is offered in sacrifice of them selfes à newe sacrifice against christes sacrifice and that his doctrine is approued of al the auncient The masse is á sacrifice propitiatorye for synne doctours Moreouer let vs see whether this sacrifice of the masse which we haue now proued to be īstituted of christ be à sacrifice for remission of synne or not Of which matter thus writeth Hom. 69. ad pop Antiochenum in cap. 1. ad phil Chrysostom These thinges were not vnaduysedly rasshely or without cause ynacted or decreed of the apostles that the dead should be remembred in the dreadful misteries For thei do knowe that much good profite cōmeth vnto thē therof For whem the people Hebr. 5. shal stād holdyngvp their handes with the priestes the dreadful sacrifice is set furth how shal we not obteine gods fauour prainge for thē Agayne he sayeth We must traueile as much as may Homi. 41. in 1. Cor. 15 be that the dead may be helped not with weapinge but with prayer supplicatiōs almesses sacrifices This thinge was not inuēted without à cause nor we do not in vaine remēbre the dead ī the
masse nor we come not in vayne thither praynge for theÌ„ vnto that laÌ„be lyinge there takinge away the sinnes of the world but there doth come ther of vnto theÌ„ some coÌ„fort Ambrose affirmeth the same wheÌ„ he sayeth A laÌ„be was offered afore and à calfe now Lib. 1. cap. 48. officioruÌ„ christ is offered but he is offered as à maÌ„ as it were receyuinge passioÌ„ he hymselfe doth offre hym selfe as à priest that he migt remite our sinnes Oratione de obitu fratris sui Satyri Agayne speakinge of his brother Satyrus departed heÌ„ce he sayeth I coÌ„meÌ„de vnto the ó god almyghtie the innoceÌ„t soul of my brother now dead I offre to the my sacrifice Take mercifully and gladly the present or gyft of à brother the sacrifice of à priest Againe he saieth vntoone faustine coÌ„fortiÌ„ge hym lameÌ„tiÌ„ge the death of his suster I iudge that she is not so much to be lameÌ„ted as to be prayed for nor so much to be wept for as her soul to be coÌ„meÌ„ded vnto oure lord with sacrifices He sayeth also thê° We haue seene the prince of priestes In psal 38. coÌ„minge vnto vs. We sawe hym hard hiÌ„ offeringe for vs his bloud Lette vs priestes folowe as we may offre sacrifice for the people althoughe we be weake by oure deseruinge yet we are honorable throughe the sacrifice for Lib. de heresibus haeres 53. albeit christ is not seene to be offered neuerthelesse he is offered vpon the earth when his bodie is offered Yea he is declared plainly to offre it in vs whose word maketh holie the sacrifice which is offered Saint AusteÌ„ reproued Lib. 3 Aerius for an heretike as also Epiphaphanius did because he sayed as my lord his secte doth that men should not praye for the dead nor offre sacrifice for theÌ„ S AusteÌ„ sayed thus in that In Enchir. cap. 110. ad DulcimuÌ„ 4 â—e 2 matter It is not to be denyed that the souls of meÌ„ depted are relieued throughe the godlynes of their frendes aliue when the sacrifice of oure mediatour Lege Aug. ser 11. de saÌ„ctis christ is offered for theÌ„ or els almes be geuen for theÌ„ in the churche But these thinges do profite theÌ„ which did deserue wheÌ„ they lyued that they might afterward ê“fite theÌ„ Anon after he saieth thus Therfore when sacrifices either of the aulter or els of any maner of al-masses are offered for al the dead wich were baptized they are thaÌ„kes geuiÌ„ge Note this for theÌ„ that be very good people for theÌ„ which are not very badde they are propitiations or purchasinges of mercy fauour of god But whoÌ„ they do ê“fite either they profite vnto this thiÌ„ge that there may be ful remissioÌ„ or els at the least that the peyne should be made more tollerable What can ye my Tolerabilior fiat iposa damnatio lord saye nowe to this For sayeth not here S AusteÌ„ plainly that the sacrifice of the masse is à sacrifice propitiatorie for the synnes of the deade Why denye ye it theÌ„ and yet say that your doctrine is apê“ued of the old doctours agreable vnto the faith of the primatiue church of christe I do remeÌ„bre wel At lambeth my lord that about three yeres sence wheÌ„ ye reasoned with me iÌ„ this matter of purgatorie I did alleage this place of s. AusteÌ„ ye sayed vnto me that Austen was disceaued here because he sayedvt tolerabilior fiat ipsa daÌ„natio that their daÌ„nation or peyne myght be made more easy to be borne but ye did not vnderstand s. Austen for he spake not those wordes of the daÌ„ned in hel as ye then sayed that he did but only of theÌ„ that depart not very il had deserued whiles they lyued here that such sacrifices myght profite theÌ„ after their death as he sayeth for as concerning the damned whoÌ„ he calleth very badde he affirmeth that such thinges helpe not theÌ„ Austen saieth also serm 32. deverb apost It is not to be doubted but the souls departed are helped by the holy churches prayers and the sacrifice of saluation and almes when they are geueÌ„ for them that god shold deale more mercyfully with them than their synnes had deserued He sayeth Epist 44. yet ones agayne thus We must beleue that sacrifices do helpe verily some what the souls departed out of this lyfe Heare now S Alexander that holy martyr which was within lxxxxx yeres after christes death and writeth thus Our lordes passioÌ„ must be recited in al solennites of masses that are offered vnto our lord that his passioÌ„ whose bodie bloud are made may be celebrated The masses sacrifice is propitiatorie For crymes synnes are put away throughe these sacrifices offered vnto our lord and therfore his passion must be also remeÌ„bred often recited Marke reader this body bloud offered vnto our lord With such sacrifices our lord wil be delited pacified wil for gyue great synnes for emonge sacrifices there can be nothinge greater than oure lordes bodie bloud There is no sacrifice better than this but this excelleth al other which must be offered vnto our lord with à pure conscieÌ„ce receaued with á cleane mynde and worshipped The honour of the holy sacrameÌ„t of the aulter of al meÌ„ And as this sacrifice is better then other euen so it ought to be rather much made of worshipped Here are iÌ„proued three of my my lordes errours The first against the makiÌ„ge Here are of christes bodie in the sacrameÌ„t the real preseÌ„ce of it therin The secoÌ„d Three errours confuted that the masse is not à sacrifice for synne that the priest maketh no more sacrifice at masse then à lay maÌ„ doth but only ministreth the sacrameÌ„t vnto the people The third against the worshippinge of the holy sacrament But Lib. 4. ca 14 noue heare s. damascene sayinge This is the pure and vnblouddie sacrifice which oure lord saieth by the prophete Malach. 1 is offered vnto hym froÌ„ the aeste vnto the west forsoth christes bodie bloud for the establyshemeÌ„t of our soul bodie Nowe to let passe many other writers sainges I wil speake of cypriaÌ„s miÌ„de Cyprianus â–ª De coena dmini of one or twoo moo theÌ„ so ende this chaptre boke CypriaÌ„ saith After our lord had sayed this is my body this is my bloud do ye this in my remeÌ„brance as ofteÌ„ as the thinge is done with these wordes this faith the bread Marke the cup made holy with à soleÌ„ne blessinge ê“fiteth vnto the life saluatioÌ„ of the whole maÌ„ beinge both à medicine à sacrifice also to heale sucknesses to purge synne The same holy Lib. 1. epi. 9 martyr witnesseth tgat the bisshops had made à decree before is time that he should not be praied for of te priest at the aulter nor any sacrifice made