In the cries ād in the work And for the iij. times before the lawe that is to say from Adam to Noe frō Noe to Abrahā frō Abraham to Moyses So that this our master Durant allegeth as many significations of thes iij. crosses as there are threfoldnessis or nombers of thre Imagined Behold now the great misteries of this Canon Moreouer who hath auctorised him that made this Canon to giue so many significacions to thes crosses Is it in mans powr to doo it Thes things to him that vnderstandeth are supersticious and vnknowen not only of the Apostles but also of the primatiue and puer church I could if I wold touch that matter how that bread and that wine not yet consecrated could be sacrifices which are offered for the whole church and for all the faithfull but of this matter we will speake more here affter when we will proue Yea that the bread and wine consecrated that is to say whan thei be a sacrament are no sacrifyces but only a memory of the trew sacrifice thei be so muche lesse sacrifices whan as yet thei be not a sacrament that is to say not yet consecrated as we shall further declare The second part of the canō is the momento which is a prayer that is made for the liuing and it is this Lord remember thy seruants men and wemen And in this place praier is made for certen particular parsons as semeth good to hym that sayth the masse and affter he addeth And all the bowt standers whos faith is plaine vnto the and their deuocion knowen For whom we offer vnto the or els they offer vnto the this sacrifice of praise for thē selues and for all theirs for redempcion of their sowles for the hope of helth and for their safetie And thei yeld vp their vowes vnto the eternal liuing and trewe god In this memento ther is nothing but may be easily vnderstand Here he that sayth the masse affirmeth that that same bread and wyne which are not yet consecrate but bare bread and wine are offered to god for the redempcion of their sowles of whom memory is made and also of the about standers This speach doth a base Christ because it semeth that Christ shuld not haue redemed thos sowles as withowt dowt he hath done And he first promysed it and all the scriptures affirme Math. 20 Heb. 9. that he nedeth no more to doo it Paul to the hebrewes sayth that Christ hath fownd owt the euerlasting redempcion In the Apocalipse Iohn saith Apoca. 5. Thow hast redemed vs in thy blood and speaketh to Christ of euery tribe tong people ād nacion And hast made vs vnto our god kings and priestes And how many saings iff we wold and also nede were could we bring forth But it nedeth not in so plaine a matter to alledge moo witnessis Shuld we confesse as this praier doth that with breade and wine is made the redempcion of our sowles Christ only is our redemer and not the bread nor the wine vnconsecrated no nor when they be consecrated as thei call it But let vs admitt that thei were consecrated which not with stonding thei be not and that Christ were with vs bodily in parson yet it shuld not nede any more to offer him for the redempcion of our sowles because he hym selff hath done that withowt vs and hath offered hym selff ones for euer to bring that to passe What nedeth it than any more to offer him for that purpos Ought we not to beleue that our redempcion is made withowt seking who shuld make it againe as though it were not made Therfor this memento is wicked The third part of the canon is a praier in this forme Cōmunicating and honoring the memory of the gloryous and cōtinuall virgin Mary mother of god ād of our lord Iesus Christ ād of the blessed Apostels and Martyrs Peter and Paul Andrew The euelnes of the latin proueth him vnlearned in the latin tonge that made it Iames and Ihon Thomas Iames Philip Bartilmew Simon ād Thadeus Linus Cletus Clement Sixtus Cornelius Cyprian Lawrence Grisoganus Iohn and Paul Cosmyan and Damyan and of all thy sainctes for whos desertis and prayers grant vs that we may with the help of thy defence be strengthened in all thinges by the same Christ our lord Amen It is said that Siritius the pope did add thes wordes In which is celebrated the rememberans of the gloryos mother and Virgin and of the other sainctes here named But why there shuld be made memory of thos rather than of many other he that hath made this Communicantes ought to tell it It is destered that by owre communicating with the saintes and by partaking of their good things and by honoring the memory of them that god thorow their merites wold grant vs in all things to be strengthned with his help In this parte also there is nothing has is not easyly vnderstand And why he doth ◅ere suppose that the saincts pray for vs which ◅s not fownd by the holy scripture we shuld ◅alke a litle on this matter but at this time we will attend to that which is of more waight And we wil leaue this till a nother time to auoide tedyosnes to the reader THE II. CHAPTER The iiij and v. part of the canon is examined that is Hanc igitur oblationē and Quā oblationē It examineth also the vi and vij part which is Qui pridie ād simili modo where mē may plainly see that the defenders of the masse know not what Consecracion is no nor with what wordes nor whanit is made The iiij part of the canō is this that is to say We besech the therfor o lord that thow wilt accept or take this oblaciō of our seruice and of all thy howsold and that thow woldest dispose our dayes in thy peace and command that we may be freed from euerlasting damnacion and be nombred among the flock of thine elect thorow Iesus Christ our lord Amen Te fifft part is this that is to say The which oblacion o god we besech the vouchsaue in all things to make blessed auctorissed reasonable and acceptable so that to vs it may be made the body and blood of thy very welbeloued sonn our lord Iesus Christ And saing thes wordes there are made v. crosses the first but ouer the breade only and the last ouer the cupp only the other iij. ouer the bread and the cupp together Master durant reciteth diuers exposicions of thes words benedictā ascriptā ratā ratio nabilē ād acceptabilē ād of thes crosses and findeth owt certen other trines or threes diuers from them that he hath taught before But what neded it to institute so many crosses and supersticious doings as things necessary whan Christ hath not commanded them nor his apostels nor were neauer vsed by the primatiue church The apostle paule not being so bold to ordein the sacrament otherwyse than as Christ had taught him that he had done
of the altare the most holy body and blood of thy sonn may be fullfilled with euery heuenly blessing and grace thorow the same Iesus Christ our lord And here are made iij. crosses Masse prystes make ij manifest lyes in the canon euen whan thei are most deuoutly at mass which thei can not denie One vp on the host whan the body is named another ouer the cupp whā the same is named the third is made crossing him selff And at this praier the prest boweth him selff a litle but he ought to knele downe seing he saith that he prayeth vp on his kneis and yet he doth not knele but only boweth him selff As in the first part of this canon he saith also that he kneleth and yet he kneleth not And here William Durant vpon thes wordes that is to say command that thes things may be caryed by the handes of thy holy Angel vpon the high altare c sayth that they be of so gret depth that mans vnderstanding is veri hardly sufficyent to enter in to them And minding to expound them he bringeth furth first Gregories wordes registerd in the decree of consecracyon the 5. distinction Cap. Quid sit sanguis And because he semed not satiffyed he bringeth furth iij. other exposityons the first is that that word Hec that is to say thes things may meane not the body and the bloode but the supplicacyons and prayers of the faithfull which prayers the angels offer vnto god And than he geuyth a nother significatyō wich doth not satisfie hym And affter he geueth also the third that is this Command that thes things that is to say the mistycall body of Christ which is gods warfaring church may be caryed to the high altare that is to say to the victorios church and that by the hādes of thy holy angel that is to say of christ who is an āgel of the great coūcel as Esai in the ix saith He addeth yet a nother which for shortnes i will lett passe It is an hard matter surely to defend an vniust cause for a man is constrayned to say many things that be not to the purpos Id nedeth not here that master Durāt shuld find owt so many glooses For the canon speaketh whan it sayth thes things of the host and of the wyne consecrated as it spake before in the other prayer and speketh not neither of the praiers nor of the misticall body ffor it made no mencion neither of the one nor of the other in the tother praier And desyring in this prayer that god wold cōmād thes things to be caried by the hādes of his āgels ther is shewed by thos wordes thes things the selff same off which he spake off in the other prayer immedyately going before And iff he shuld haue ment of other things it shuld not haue bene to the purpos More ouer iff it shuld haue ment of the prayers or of the misticall body thes wordes shuld not haue bene of so gret depth as he sayth Yea they shuld haue bene very easy to vnderstand which is against Durant hym selff Therfor than the canon speaketh of the host and wyne consecrated which be as they thinck the very body and the very blood off Ihesus Christ and desyereth that they may be caryed and presēted vpon gods high altar that is to say in heauen in gods sight What a tale is this that Christ ◅huld be caryed by the hands of angels and pre◅ented in to gods sight Is not Christ now by hym selff present in heauē in the sight of the father withowt being caried ād presented bi the āgels What the article of our faith sayth that he sitteth at the right hand of god and Paul to the Hebrews saith that he sitteth there contynually He. x. what nedeth it than to cary hym where he is allredy Iff any mā wold say that the angels may cary hym so farr as he is in the sacramēt because that affter that sort he is on the earth This saing is a very mōster ād vanytye for Christ so farr as he is in the sacramēt because he is there vnpartably as thei thinck he is there in such sort as he cā not be caried as the scole mē thēselues say More ouer iff he shuld be caried forth affter such sort as he is in the sacrament it were necessary that the angels shuld cari the sacramēt in to heauen which is neuer sene I haue said now that he that hath put in thes ij praiers in to the canō bi the talcke that he maketh doth shewe that he by leueth not Christes corporall presence in the sacrament as we told yow in the former chapter For iff he had bileued it he wold neuer haue said such wordes iff he had had any vnderstōding He than that made thes praiers the opinion of thes scole men standing is an heretike And master Durant to defend the canon because he sawe that thes wordes according to his opinion could not stond he magnifieth them as diuine things but it neded not being mens wordes and not of the holy scripture so moch to magnifie them and to defend expresse errors desiring to make them holy matters as he is forced to doo in that his rationall or reason giuer The x. part is the Memento in which the dead are praied for And thus it saith Also o lord haue in thy rememberance thy seruants men and wemen here is made a particular rememberans for certen particular dead folkes as like him that saith masse and affter is added The which are gone before vs with the signe of faith and slepe in the slepe of peace To thes o lord and to all thos that rest in Christ we pray the that thow wilt grant place of comfort of light and of peace thorough the same Christ our lord Amen Here master Durant in thexposicion of this part saith that on the sonday thorough our lordes resurrectiō it is thought that the sowles shuld haue rest He meanith I think that thei suffer not the paines of purgatory but the other daies thei doo O master Durant it is very honest that the sowles in purgatory also shuld kepe the feastes But I meruel why thei haue not rest also on the friday on which day our sauior suffered to take from vs the paines that we had deserued Esay 53. as the scripture saith in so many places and chefely in Esay the Prophete where it is writton that he hath borne our greffes and that the lord hath layed vpon him all our iniquities and how he was beaten for the wickednes of the peple and other such saings which be there Thapostle Paule wold not that there shuld be difference of dayes in Christes church in this life And rebuked the galathians who obserued dayes Gala. 4. And he wrote to the colossians Let no mā iudge yow in meate or drinck Colos 2. or in part of an holy day or of a newe moone or off the sabboth dayes c. And shall we put
not said with a lowd voice to signifie that christ sometime cried owt Mathei 27. as whā he cried on the crosse Heli Heli ād whā also preaching he cried if any be thirst let him come to me and drinck And the rationall a litle affter saith that be cause we be not worthy to deserue the forgiuenes of the things past present and to come except it be geuen vs by the praier of the blessed virgin Mary and of the blessed Peter ād Paul ād thother saintes therfor we do call them here to our help But I aske by whos intercession are sinnes forgeuen by Peters Paulis or the sainctes all which had their sin̄es Iff this praier intend that that the rationall saith it is blasphemos as though we deserue not pardon eycept by the blissed virgin and of the blessed Peter Paule Andrewe and other saintes And where is this sownd in the holy scripture that we deserue not forgiuenes of sinnes but by the praiers of saintes How doth this rationall knowe this How can we surely speake of the remission of sinnes iff not by the word of god The word of god thorowowtly saith that sinnes are forgeuen vs by christes intreating and that Iesus Christ is our meane aduocate and intreater and it appointeth no nother but him nor maketh no mention of ani other And this praier will haue that by saintes praiers sinnes are forgeuen vs. Why saith he not by Christis intercession Why do we than faine to our selues of our fansy other aduocates and other intreaters But let the rationall with his masse tell me a litle the forenamed saintes and all the rest by whos intercession deserued thei pardon hauing all had one sinn or others Sureli all had nede of pardon It is necessari iff thei will answer well that thei say bi Christ Iff it be soo why do thei allege other than him in the forgeuenes of sinnes What man so euer he be in the world for so moch as by one only way the sinnes of the world are forgeuen as S. Iohn saith in his 1. pistell that he is the propycyacion for our sinnes and not only for ours but for all thos of the world Whā this praier is done the host is broken ouer the cupp in 2. partes and one of thos partys is laid vpon the pa◅en and the other also is broken in 2. partes and the one of thes 2. second partis is laid also vpon the paten With the other that first was put there And affter holding in his hand that other of the 2. pecys also ouer the cupp he saith per omnia secula seculorum And Amen is answered And affter he addeth pax domini sit semper uo biscum And saing thes wordes there are made 3. crossis with that pece of the host ouer the cupp Whē the wordes be spoken and the crossis made the prest saith thes wordes that is to say Let the mixing and consecracion of the body of our lord Iesus Christ be vnto vs that do or shall receiue them vnto euerlastinge life And all thes things haue their significacions and their misteries that is to say their supersticions But why doo thei not handle the sacrament as Christ taught Christ did nat put any part of the breade in to the cupp but seuerally gaue it to his disciples first the bread which signified the body after the wine which signifyed the blood ech one a part by it selff And dyd not mingle them together as men are wōt to doo sometymes with comon breade that is eaten sopt in wyne This is not conuenyent in the holy sacramēt the which ought not to be hādeled otherwyse thā as Christ hath taught vs. Here the racyonall sayth that this mixture is made for iij. causes The first is to signifye that the body is not withowt the blood nor the blood withowt the body The second is to signifye that there is not but one sacrament The third is to declare the returne of the sowle to the body And what meaneth it that the Apostels and the prymatyue church the which kept the singlenes of the institucyon of the sacrament haue not added thes mynglings What is this but to handell the diuyne misteryes affter our owne fasshion yea rather to make a mock at them And euen as they them selues haue added why also may not we make other addicyon and gyue them their significacyōs and add eueri day to this masse euen tyll the day of iudgement and make it so long that thei shuld stand an hole yeare in saing it Than what meaneth this word cōsecracyon whan the prest sayth let this mixture and consecracyon of the body and blode of our lord Ihesus Christ be mades Is not the consecracyon made allredy and the bread turned in to the body and the wyne in to the blood as thei say what nedeth it more that it shuld be made agayne a newe iff it be made allready Except thei wold vnderstand and golfe affter this fasshō that is to say let the comixcyon of the body and the bloode that we make and the consecracyon allready made become to vs that shal take it the body and blood of Christ to the profite of euerlasting liffe But I can not tell if this were his mynd or no that ordeyned this part of the masse THE SECOND CHAPTER Of the Agnus Dei of the iiij prayers that goo before the receauyng of the sacrament and of ij that folow How gret a part of the last prayers in the masse be wicked and some of them speake against the pryuate masse THe agnus dei foloweth which is said iij. times Affter that are said iij. praiers the first destreth that god wold not looke vpon the sinnes of him that saith the masse and that he wold according to his will agree and make one the church The second destreth that by the most holy body and blood of Christ he wold deliuer him from iniquitie and from all his euels And praith that he may be brought nerer to the commandments of god and that he may neuer be sondered from him The third desireth that the sacrament shuld not become his iudgement and cōdemnacion but that it might be a defence of his sowle and body Whan thes iij praiers are said he taketh the host in his hand saing I will take the heuenly breade and wil call vp on the name of the lord and knocketh his brest iij. times saing also thrise Domine non sum dignus that is lord I ā vnworthie And affter he hath takē the host in his hād he saith the body of our lord Iesus Christ kepe my sowle to euerlasting life Amen And whan he hath said thus he receiueth the host And affter he taketh the cupp in his hand saing Quid retribuam Domino c. that is what shall I render to the lord And he saith thus The blood of our lord Iesus Christ kepe my sowle to euerlasting life and receiueth the cupp Thone and thother being receiued the prest affterwardes
say that he is not there is the euel vnderstanding of Christes own wordes the which he spake whā he instituted the same sacrament For one opinyon vnderstandeth them after one sort and thother after a nother so that the controuersy ād contraryetye of the opinyons is because they vnderstand not Christes wordes as they ought to be vnderstand Matth. 26. Marci 14. Luk. 22. 1. Cor. 11. Whan Christ dyd institute this sacrament he toke first the breade and called it his body saing this is my body ▪ After he toke the wine ād called it his bloode They of the first opinyō say that seing the wordes be christes in dede they cā not be fals seing he hath playnely sayd this is my body shewing the breade ād this is my bloode shewing the wyne We must nedes say that christes body ād blood be there for els his wordes should not be trewe but fals which cā not be for somoch as that Christ being the chefe trouth can not say an vntrouth He hathe sayd that the breade is his body ād the wyne is his bloode ther for it must nedes be soo And in this opinyon there be also ij diuers myndes One sayth that Iesus Christ is not only in the sacrament but wil that neyther breade nor wyne shuld remayne in the sacramēt but that both of thē should be chāged and should be cownted turnkynded that is to say transsubstātiated as they call it the which meaneth turned in to Christes body ād blood The bread in to Chrystes trew ād natural body the wyne in to his blood And thei call this turnīg or chāging trāssubstātiacyō that is to say turning of the substances in such sort as there remayneth nothing of the bread ād the wyne but the withcommes or accydētes that is to say the whytenes of the breade the rowndnes the tast the sauor And so of the wyne there remayneth the rednes if it be redd the swetenes or the sharpnes according as the tast is and so of the other withcommes the which remayne withowt any subiect that is withowt any body to be in But the substances of th one ād thother be turned in to the substāces of christes body ād blood ād this is done by myracle becaus god can doo all things And this is the opinion of the prystes and fryres of the romish church And they haue in such sort preached it that the worlde in tyme past from certen hondreth yeares hetherto haue beleued it ād cownted it as an article of the faith And woo to hym that had sayd the contrary For they wold haue cōdemned ād burnt him as an heretik And that because the pope who was taken for god on earth for Christes lefetenant and had auctoritie to make men beleue what so euer liked hym and euery man was brought to his determinacion wold nedes haue it so Certen other of the first opinion too the which holdeth that Christ is realli and bodily in the Sacrament doo saie that not witstanding that Christes body is wholly in the breade and his blood wholli in the wine yet the breade and the wine abide in their substance as before and be not turned nor changed in to a nother thing as the former opinion saith And thes maner of mē must nedes saie that at the least .iij. very great miracles must come to passe in this Sacrament The first is that Christ is wholli under that breade ād under that wine as great ād as thick as he was on the crosse and as presentli as he is in heauen This is a gret thing that a great body continewyng great shuld be inclosed in a litle thing moch lesse then the same bodi The second miracle is that Christes whole bodi and his wholle blood is in the whole bread and in the whole wine and in eueri yea the least part of th one and the other as it is said of our reasonable sowle that it is whole in the whole bodi and whole in euery part of the body in such sort as if there shuld be made x. thowsand partes of the breade ād the wine whole Christ ād his whole blood shuld be in eueri of thos diuided partes which is yea a greater thing withowt cōparison thā that of the being of the sowle in the whole bodi ād in eueri part of the bodi For allthough the sowle be in eueri part of the bodi whilest that the partes abide yoined together yet it is not in all the partes of the bodi whan thei be separated For whan one part is diuided from the body the sowle is no more in the same But Christes bodi and blood according to this opinion be in all the partis of the bread ād of the wine whan thei be yoined to gether and whan thei be diuided or sondred The third miracle is that the same body and the same blood is in heauen and in earth both at a time and is in all places of the world where the sacrament is In France in Spayne in England in Almainy in Flanders in Italy in the east in the west in this in that citie In this in that church on this The tabernacle is a litle-closet wherein the sacrament is kept nere the altare on that Altare In this in that tabernale as thei say Yea and that thei say that Christ is euery where and filleth euery thing But it is behouefull for them that put or will haue the changing of the substances of the bread and the wine that is to say that their transsubstantion to put besides thes .iij. miracles others also and to make a better marcket of miracles than thei that put it not yea a better market than the holy scripture and god maketh to whom notwithstonding belongeth to make miracles who is not so liberall of mirakels as thei be The chefe grownd worck of this first opinion is that Christ said This is my bodi shewing the breade ād This is my blood shewing the wine And therfor Christ must be in the same sacramēt For els he shuld haue spokē falsely the which cā not be Thei bring furth in dede other reasōs but thei all doo litle auaile as that same that if Christ were not in the sacrament it shuld not haue bene so gret a fawt to him that had receiued it vnworthely as Paul saith that is to say who euer eateth that breade and drinketh that wine unworthyle he eateth and drinketh Iudgement that is to say cōdemnation If Christ were not there say they it shuld not be condemnation to eate that breade and to drink that wine But the condemnacion is to him that eateth and drinketh vnworthily Therfor Iesus Christes very body and blood is there And the same Paul in the self same chapter doth call the consecrated bread the lords body and therfor they say that Christ is in that breade and in that wine Thei of this opinion to my Iudgemēt doo make no other reasons that be any thing worth Not withstanding whan
hād of god vnderstand you the thinges aboue and not the earthly thinges And shose men do the contrary for they drawe vs doune alow and to the earth sainge that Christ in the litle closeth and in the litle holes when we should haue oure conuersation aboue and in heauen and that we might saye with paule Oure conuersation is in heauen from whence we loke for oure lord Iesus Christ who shall chaunge oure wretched bodyes and shall make them lyke to his glorious bodye We think yea we be certayne that thus farr we haue playnely proued and shewed manye wayes that Christ Iesus is not bodelye in the sacrament of thankes geuinge or the lords supper as paule calleth it and that there is muche lesse made in the same anye substantiall turninge of the bread and the wyne into his body and bluod And we haue made it apere that the opinions whiche affirme such thinges be false ād erroneous There remayneth now in the end to see who were the auctoures of those strainge and phantasticall Imaginations and wherby they were moued to fynde them oute seinge they be withoute all reason and contrarye to Christes mynd and the whole holy scripture I haue not yet heatherto bene hable to know whan this opinion of the reall and bodely being of Iesus Christe in the sacrament did beginne It apereth that aboute the yere of oure lorde 877. or about the tyme of pope Iohn the eight or a litle before men began to dispute about that matter Iohn scotus an Englishe man not he that was called sottell but another more auntiēt and wery worthye in lerninge who florished in fraunce vnder Charles surnamed balde made a boke against this new opinion of the sacrament whose Iudgement shortly after Beringarius of the coūtrye of Turonne and deacon of Aungee followed a mā of singular lerninge ād of holy lyfe who dealt all his goods to the poure and lyued by the labour of his hādes as Platina writeth in the lyfe of Pope Iohn the fiftenth But one lanfranck of pauia bishop of Canterbery in England so much preuayled with his auctoritie with Pope Leo the nynth and so much persuaded him that in the councell of vercels he caused the sayd Ihon scotusses boke and berengarionses opinion who followed him to be condemned And it was ordeined in that councell that men ought to beleue not onely Christes presence in the sacrament but the turning of the bread and the wyne into his body and bluod And this was as Mat. palmerius and Iohn lucidus Samothenus in the amendements of the tymes saye in the yere of the lord 1052. so that it is now iust 500. yeares sence this new opinion of the turninge of the substāces of the bread and the wyne into Christes bodye and bluod was first determined Beringarius opinion of the sacrament the which was condēned as lanfrāck setteth it out in his booke made against him is this The sacrifice of the church is mad of 2. things of the seeable and of the vnseeable that is to say of the sacrament and of the thing of the sacrament The which thing not withstanding that is to say the body of Christ if it were before mens eyes it should be seeable but it is lifted vntill the tymes of the restitutiōs of all thinges vp into heauen and sitting on the right hand of the father can not be called back from heauen as thapostell peter wryteth be cause that the parson of Christ hath his being of god and of man but the sacrament of the lords table is made of bread and of wyne the which things consecrated be not turned but abyde in their substances hauing lykelynes with those things whereof thei be a sacramēt This true and godly opynyon of Beringarius the which as we haue sayd before ◅s the opinion of the old church and is taken out of the holy scripture was condemned in the forsayd councell of ve◅selles And afterward a nother tyme in Rome by pope Nicholas the second who compelled Beringarius to recant and make a beastly and shamefull confession contrary to his own true confession Beringarius recantation is put in the decree of consecration the .ij. distinction capite Ego beringarius where he confesseth and affirmeth that he beleueth with the church of Rome that the bread and the wyne which be set on thaltare be not onely a sacrament but also they be the true body and bluod of our lord Iesus Christ and that he is not only in the sacramēt but also in trowth sensually handled with the priestes handes and is brokē in peces ād with the teeth of the faithfull is gnawed in to morsels Doo ye think that this was a godly confession that they compelled this holy man Beringarius to make the which confesseth that Christ is in deede sensibly handeled that is to say towched and broken with the priestes handes and than after This host was such one as beleued all things that he is knawed in to morsels with the teeth of the faythfull Me thinketh that this confession is like vnto that bost of Bachanus that beleued to moch as it is said The gloser of the decree to whom such a maner of confession semed strange and crewel saw this well ynough and therfor he sayth if thow dowst not after a safe sort vnderstād Beringarius words thou shalt fall into a greatter heresy than that which he had The master of the sentences in the fourth the .xij. distinction myndy◅g to glose the words of the same confession sayth that the same to be sensibly handled may be referred both to th one and thother that is to say to the body and to the sacrament of the body But the same to be broken in peeces and to be knawed into morsels can not be said but of the sacrament only A good glose that speaketh contrary to the text This glose hath .ij. faultes First it speaketh against the auctor that is to say against the master of the sentences him self who geueth it because he will that Christ shuld be in the sacrament vndyuydably whole in the whole and whole in euery part of the sacrament If it be soo how can he be towched and handled with the priestes handes For somoch as that the thing which is handled is felt with the hādes and if it be felt it must nedes be hote or cold moist or drie hard or soft rough or smoth who did euer touch Christes body syns it ascended into heauen and dyd euer feele it whether it were whote could or of what qualytie it should be If the master of the sentences had said that the withcommes of the bread and the wyne be handled with handes he had sayd true according to his opynion because that the greatnes of the bread and the withcommes of it may be felt with handes but the withcommes of Christes body can not be felt Therfor Christes body can not be handled with the priestes handes Further if Christs body in the sacrament may be handled
day to come so farr of that is to say from heauen he beinge neerer on the earth what ells neded but that he shal goe out of some coÌ„secrated cake orells hoste as they name it and appere in maiestie aÌ„d glorious Suerly it nedeth not that a thiÌ„ge which is nere vs should come to vs froÌ„ a farr of aÌ„d it can not be denied but a thinge froÌ„ at haÌ„d may lightlyer and easelier If it be not lett come to vs then froÌ„ a farr of Christ therfore is not in the sacrament nor there is not made any maner of chaunge of substance Another reason is this the opinion that saith Christ is bodely in the sacrament diminisheth the trueth of Christs trew and naturall bodye therfore it is false It is clere that the Christian religion holdeth for an article of the faith that Christ is a trew and naturall maÌ„ that is to say Luc. 24 that he hath the very nature of a man and that he hath a very body and a very soule as other men haue And althoughe presently th one and the other that is to say the body aÌ„d the soule be glorified neuertheles they be yet a very bodye aÌ„d a very soule For the glorification taketh not awaie the nature It maketh it in dede more ê‘fit but it taketh it not awaie so as it is not the self same that it was before as we vnderstand by Christ himself who being risen and hauing taken his glorified body said to his disciples behold my hands and my feet that it is euen my self Suerly he should not haue bene the self same that he was before if he had not had the self same hands the self same feet and the self same whole body and the self same soule that he had before That that opinion which holdeth that Christ is bodely in the sacrament diminisheth the trueth of Iesus Christs bodye and his mans nature I do proue it because the nature of a body hath two properties or conditions the first is to haue quantitie that is to say some maner of lenght some maner of bredth and some maner if thicknes and euen as a body hath greater or smaller quantitie so much greater or smaler place it occupieth as by eyperience we may see And his propertie agreeth and is naturall to euery body in such sorte as also the glorified bodies do occupye place that is to saye that the greater glorified body occupieth greater place and the lesse body lesse place euen as Christ Iesus when he was risen did occupye place that is to say he was in so much place as the quaÌ„titie and greatnes of his body was nor he was not in any less place then the greatnes of his bodye was For so much as that this that is to saie to be in lesse place then the quantitie of the body is should diminishe the trueth of the body The other propertie is to be onely in one place And these properties be in such sort natural to a body that thei caÌ„not by any meanes be separated froÌ„ it and when a maÌ„ separateth them from the bodye then shall it be no more a bodye These among the rest be two properties that make the bodye vndyuidehable as the philosophers sai that is to saie thei make that the bodye is an vndyuidehable thinge that is to say onely one other this or that distincte and dyuers from other And that these two properties that is to saye to occupy place and so much as the quantite and greatnes of the body is and likwise that a body cannot be but in one place at ones and at one tyme be in separable from the bodye nor there can be no maner of body that hath them not whether it beglorified or no. We speak not this of oure self onely for Saint Augustine saith it in his 57. epistle answering to dardanus the bishop who had made certain questions or demauÌ„ds to him and he answering him to one after another sayth to the first speaking of Christe risen and glorified doubt not sayth he but the man Christ Iesus is now there froÌ„ whence he shall come And after a few words he sayth he shall come froÌ„ none other place then froÌ„ whence he shall come to iudge the lyuinge and the dead and meaneth from heauen And so he shall come by the witnes of the Aungels voice in the self same forme aÌ„d substance of flesh in the which he was seen go into heaueÌ„ to the which forme and substance in dede he hath geuen immortalitie but he hath not taken away the nature we must not think that according to this forme that is to saye of the flesh he is spred abrode euery where for we must take hede that we do not in such sorte affirme the godhed of the man that we should take away the troth of the bodye for so much as it doth not in dede folow that he that is in god should be so euery where as god And after a few words he saith God aÌ„d man is one person and one Christ Iesus is th one and thother In that that he is god he is euery where but in that that he is man he is in heaueÌ„ And after about the middest of the Epistle or a litle before he saith Take the rowmes of places froÌ„ the bodies aÌ„d they shal not be in any place aÌ„d because they shall not be in any place they shal not be at all take the same bodies from the qualities of bodies and there shall be no place where they should be and therfore it is of necessitie that thei be not Also he saith in the 30. treatise vpon Ihon the lord is aboue but yet the troth is here that is to sai the lord because that the bodye of the lord in the which he is risen must nedes be in one place but the troth of the same is spred abrode euery where By all these words of Augustine we haue specially two thinges The first is that Iesus Christ risen and glorified is not in that he is man but in one place that is to say in heauen from whence he shall come to iudge the lyuing and dead in that he is god he is euery where in the world The second is that the bodies of necessitie do occupye rowme of place aÌ„d if they did not occupy rowme they should not be in any place and being in no place they should not be any thing at all but should be nothinge this groundwork standing that these two properties that is to saye that euery body doth occupy so much place as his greatnes is and likewise it is not at one tyme but in one place And these two properties cannot be taken from bodyes And he that wold take them awaye should bring to passe that the bodyis should not be in anye place as S. Austen sayth and if they should not be in any place thei should be nothing It foloweth necessaryly that if Christ were bodely in the sacrameÌ„t for somuch as there
wyne not to meane that the bread should be in dede Christes body and the wyne Christes bluod He meaneth not this But he meaneth that therfore the bread is called Christes body and the wyne his bluod because thei be sacramētes and signes of Christes body ād bluod Also in a boke the which is against Adimantus the Maniche in the xij chapter Augustine sayth Against Adimantus ca. 12 The lord doubteth not to sai and he speaketh of Christ this is my body when he gaue the signe of his body Here Austen plainly expoundeth this sainge of Christ that is to say this is my bodye that is as muche to saye as this is the signe of my body The 3. boke cap. 16. And in the third boke called de doctrina Christiana in the xvi he sayth that if that thinge whiche Christ commaundeth shall seme strange inconuenient or euell done then we ought not to vnderstand such speach accordinge to the letter but figuratyuely And geuinge the examples of these words of Christ that is to say If you eat not the fleshe of the sonne of man and drink not his bluod you shall not haue lyfe in you He saith that such speche ought not to be vnderstand accordinge to the letter because that vnderstanding it according to the letter it is a disagreable and an inconuenient thinge that is to say that the flesh of a man should be eaten and his bluod dronk And therfore it ought to be vnderstand soundly that is to say that Christ did not meane of the eating of his flesh and drinkinge his bluode fleshly but spiritually beleuinge in him and hauinge remembraunce of so great a benefit as he hath wrought vs sufferinge and dyinge for vs. And this is the eatinge and drinking that Christ ment of And to eat and drinke after this sorte It nedeth not that Christ should be really in the consecrated bread and wyne The thirty treatise vpō Ihon. but onely that the faith of Christ should be in vs. And in the xxx treatise vpon Iohn he sayth The lord is aboue that is to say in heauen but the lord that is the trueth is also here Christes body in the which he rose must nedes be in one place but his troth is euery where and he meaneth by the troth Christes godhead And in the epistle which he wryteth to dardanus he sayth he shall come for to iudge the lyuinge and the dead in the self same forme that he ascēded into heauen to the which forme he hath seurly geuen immortalitie but he hath not taken away the nature of it we may not thinke that according to this maner of forme that is to sai mans he should be spred abrode euery where For we must take hede that we do not so affirme his god head that we take away the truth of his body for it followeth not that that which is in god should be so euery where as god Of these two saings of Austen the which before we haue also alledged in the seauenth reason is concluded that Austen wil not that Christes body may be in more then one place at one tyme he will in dede that his god head should be euery where but not his manhode the whiche is in one onely place that is to say in heauen The master of the sentences glosinge or els expounding certeyn sainges of Augustine in the fourth of his sentences the tenth distinction where he bringeth furth amongst his other sainges this In the 4. of the sentences the tenth distinction that is to say that Christs body may be in one place but the trueth is spred abrode euery where he sayth that Christes body may be in one placeseable in mans forme but his truth that is to say his godhed is euery where vpon Ihon the sixt And he addeth the truth also of the same that is to say his very body is on euery aultare in euery place where men celebrate Sauinge his reuerēce this is not to set forth Austen mynd but it is to geue it straūge senses that he neauer ment and it is in dede a maiminge of his saings Austē by that word troth meaneth Christes godhed the whiche is powred abrode euery where and doth not meane the bodye and yet he doth notwithstāding expounde it for the body the whiche is as he sayth on all the aultares where thei celebrat And so he doth with many other saings of S. Augustine in the sayd distinction and in other where he speaketh of the matter of the thanks geuing mayming S. Augustines sainges and calling those heretikes that say the contrary that is to say that hold not that Christes bodyly presence is in the sacrament But we will let him glose at his will and say what pleaseth him And it is to be maruelled-at that he should so lightly and without reason pronounce these to be heretiks that speak nothinge contrary to gods word but they do in such sorte honoure it as they do not alow in the matter of religion and faith any more then so muche as the same word speaketh not mindinge to stand to mens opinions except they be agreable with the holy scripture The master of the sentences here geueth an vniust and a wicked iudgement But in the third boke of the trinitie The third boke of the trinite ca. 10. Augustine sayth that no myracle happeneth about the sacrament of Christes body and bluod If it be so that according to Saint Augustine there chaunceth no myracle about that sacrament he then beleued not that Christ shuld be bodelye in the sacrament for if he had beleued it he wold neauer haue sayd that there was no myracle but he wold haue sayd that there happened many and most great myracles as before in the fifth reason we haue seene Well it is playne then after Austens mynde that Christ is not really in bodye and in soule in the sacramēt but he calleth the cōsecrated bread ād wyne Christs bodye ād bluod because they be signes of his bodye and bluod not that they should be really and in dede his true body and bluod because he will that those should be in heauen and not on the earth in the sacrament We might if we wold alledge the other old doctours as Ireneus Tertullian Origen Cyprian Ambrose Ierome and Chrysostome all the whiche be of the self same opinion but let S. Austen suffise vs who amonge all the rest is the most faythfull witnes of all the auntientie And this we do to be shorte not withstandinge if any wold see these doctours sainges let him loke vpon Ireneus who herd Policarp Ihō the Euāgelistes disciple in the fourth ād fift boke that he maketh against heresies Let him loke vpon Tertullian that was next to Ireneus in the first fourth and fift boke against Martian the heretike Let him loke vpon Origen vpon leuiticus the seauenth and nynth homely Let him loke vpon Ambrose in the eleuenth chapter vpō the first epistle to the
is god the maker of nature can bringe it to passe in his body that is to saye that first the bread should be turned into his bodye and the wyne into his bluod and after then that it should be whole in the whole hoste and in the cupp and whole in euery parte of the sacrament and that it should be in dyuers places If he can do those thinges and will doo them as we vnderstand by the words of the sacrament the whiche say this is my bodye shewing the bread and this is my bluod sh◅winge the wyne then they be done because it is written in the psalme Quaecunque uoluit fecit dominus All thinges that the lord wold do he did I answer first to the reason it self and after I will speake of the similitudes To the reason that is to say if god can do it therfore he hath done it I say that it awayleth not and it is already answered before in oure seauenth reason that god doth not all that he can do as we geue the example of the twelue thousand legions of Aungels the which god if he wold could haue sent to help Christ and yet he sent them not God can bringe to passe that we all maie walke vpon the sea without shippes as some tyme Christ did And as it is written in the boke of wysdom and yet he doth it not Oure question is not whether god can do it or no but it is whether god hath done it or no. Thei saiyes and we saye no It belongeth to them to proue that he hath done it and that he doth it a fresh the which they shall neauer do nor can neauer bringe it to passe by gods word this is a suer rule Concerninge that they go aboute to saye that god had desire to do it this is not onely false but most false What reason is this Christ sayd this is my body shewinge the bread and this is my bluod shewinge the wyne therfore he will that the bread should be turned into his body and the wyne into his bluod or at the least that he should be in the sacrament in such sort as they say This reason doth not deserue any answer for so much as Christ by these words ment not to saye any other but that the bread and the wyne were a sacramēt and signes of his body and bluod and ment not to saye that which they affirme as before we haue so often declared The exāples or similitudes that they bringe furth be not to the purpose and thei be rather dissimilitudes then otherwise The example of Moyses rodd turned into the serpent and after the serpent turned into the rod and of the waters turned into bluod it is not like because the serpent Note further that in turninge of Moyses rod of the water into bluod and such other myracles the senses did witnes the chaunge of the thinges which holdeth not in the transubstantiation into the which the rodd was turned was not before but was newly made Likewise that bluod into the which the waters were turned was newlye made and was not before but Christes body and his bluod were and be before the bread They put certayne turninges against nature not maruelous but rather monstrous and Imaginatiue Let them geue me but one example in the hole scripture that god eauer turned one thinge into another that was before they shall not fynde it How dare they then be so bold to affirme such a thinge yea that which is more to go aboute to make men beleue it as an article of the fayth and yet thei cannot neather proue it by gods worde nor bringe furth any example that eauer any lyke thinge was done The example of the heauen that it is in oure eye which is litle is nothinge worthe because the heauē is not really in oure eye but there is onely the image or the similitude of the heauen the which similitude is litle as the eye nor it is not vnconuenient that the similitude or the Image of a great thinge shuld be litle as the Image of Cesar was in the coyne that was shewed to Christ by the pharisees the Image of Cesar was in that coyne the which was much lesse then Cesar himself and neuertheles it did represent Cesar who was great and much greater then that Image We will say the like of the Image of the man in the glasse the which althoughe that it be muche lesse then the man yet it doth represent the man This is no great matter that the Image of agreat thinge should be litle but it should be agreat matter that agreater body should be conteined in one much lesse as they say of Christ that great and thick as he was vpō the wood of the crosse and as presently he is in heauen he should be whole conteyned in a litle cake They that geue these examples of heauen and of the thinges that be seen in glasses do not proue that agreat bodye is conteyned in a litle as they say of Christ that he is conteyned in the hoste but they proue onely the Image or similitude of agreat thinge may be whole in a litle thinge the which we denie not but if the similitude or image of agreat thinge be in a litle thinge this is because that that Image it self also is litle and no greater then that body wher in it apereth yea it is lesse so that these exāples be not to the purpose To the other similitudes I say also that they auayle not that of the soule that it should be whole in the whole bodye and whole in euery parte of the bodye This is because the soule seing that it geueth lyfe to all the bodye as it is playne must nedes be in euery parte of the bodye for so much as that seinge it geueth lyfe not onely to the whole body but to euery parte of the same It is necessarye that it should be in all the partes because that if it were not in any parte that parte should not be a lyue And because that the soule wheresoeauer it is of necessitye it must be whole there being vndyuidable and not hauing partes because it is a spirite there fore it is necessary that the soule be whole in the whole and whole in euery parte of the body but Christes body not being a spirite and hauinge many partes beinge longe brode and thinke cannot be whole in the whole and whole in euery parte of the place where he is and as it is repugnaunte to a bodye to be a spirite so is it repugnant to it to be vndeuydhable in a place To the other similitude of oure face the which is whole in the whole and whole in euery parte of the glasse after this sorte that is to saye that when the glasse is broken the Image of the face is in euery peece of the glasse I say they be deceaued nor it is not true that one Image is in all those peeces of the glasse when it is
forgeue sinnes or satisfy for them or els that it should apply such things to man 2. In the second that the Masse is no sacrifice nor â—…emembraunce of sacrifice and to say otherwyse is 〈◊〉 very great erroure 3. In the thirde that the Masse is inueÌ„tid by men and not ordened by Christe nor his Apostles 4. In the fourth that the Masse is a hotchpotch a heap yea a sea of endles abuses wickednesses and superstitions 5. In the fift that the Masse is the greatest sacriledge and the greatest abhomination that euer was in any tyme from the beginning of the world and is the great secret point of Antichrist 6. In the last that one ought not in any case nor in any maner to heare or be present at the Masse nor that it ought not to be suffered to be sayd vnder any excuse or pretense and this is the conclusion of the booke The first parte An anatomie of the Masse and the Masse book deuided into foure parts The first parte examineth the Masse from the introibo vnto the Cannon that is to say to these words Teigitur and this hath foure chapters The first declareth that the introibo is false and superstitious and that the confÃteor is not Christian and that the two prayers which are sayd softly when they goo to the aulter the one is false and the other robbeth Christs honour and is very wicked The first chapter THe priest being ready beginneth to say introibo ad altare Dei and the clark answereth Ad DeuÌ„ quilaetificat iuueÌ„tuteÌ„ meaÌ„ Psal 42. and in this goodly beginning of the Masse he speaketh a lye or yf you will so call it an vntroth And it is not to be marueled at seing that this Masse is an inuention of man and not of god as we will proue with gods help in the fourtâ—…â—â—rte of this booke And for so much as the scripture saith that euery man is a lyar Psalm 115. Psalm 118. Psalm 42. It is not I say to be marueled at that as the beginning of gods word is trueth euen so that the beginning of the Masse is a lye for you must vnderstand that this introibo ad altare Dei is a verse of the 42. Psalme which Dauid made at that tyme wheÌ„ he was dryuen out of his kingdome by his sun Absolon in which he praieth god that he wold deliuer him from the conspiratours of the same Absalon and that he wold graunt him that he might enter into the tabernacle among the rest and worthely praise God And therfore he called that aulter gods aulter because it was made by gods apointment and ordinaunce as all the rest of the tabernacle was as it is written in the 35. of Exodus Exod. 35. and it was parte of the ceremoniall law wherfore Dauid did then say trew But now is it false to say I will enter to gods aulter because that he hath no more any aulter as we haue no more any tabernacle nor there is no more any sacrifice made of vnreasonable beasts noâ—… there Iuishe ceremonies are vsed ani more for thei be all ceased and had there end at Christs coÌ„ming we haue no more I say any gods aulter of stone brick or any other earthly matter Hebr. 13. We haue now the thing signified and the trueth of those aulters that is Christ that hath wrought the worck of oure redeÌ„ption aÌ„d doth that which these aulters did signify and betoken for he is the true and the gostly aulter of holeburnt and of perfume or frankincense whether you will call it and these two aultars were figures of Christe Wherfore euen as God then wold that the incense the sacrifices and the offrings should be layd vpon these aultars for otherwyse they should not haue bene acceptable vnto him so we ought now to offer all oure praiers and good deedes in the name of oure lord Iesus Christ and by him present them to god yf we wold haue them well taken of him Christ himâ—…elf sayd of praing in S. IhonÌ„ Ioan. 14. what soeuer you shall desyre of my father in my name I will doe it Ioan. 16. And also he saith seurly I say vnto you that all these things which you shall ask my father in my name he will geue them you vntill this tyme you haue asked nothing in my name ask and you shall receaue Colloss 3. And Paule saith Euery thinge you doo bye worde or dede do it in the name of the lord Iesus rendering thanks to god oure father by him And to the Hebrewes he saith Hebr. 13. by him that is by Christ we allwaies offer vp the sacrifice of thanks geuing vnto god that is to say the frute of oure lippes that confesse his name The reason standeth in this poynt that there is no gods aulter but which is made by gods ordinauÌ„ce and coÌ„maÌ„dimeÌ„t But it is plain that that wherof the priest speaketh in the beginÌ„inge of the Masse is not made by gods order or coÌ„mauÌ„demeÌ„t but is maÌ„s deuyse aÌ„d therfore not gods aulter Let the defendours of the Masse once shew wher god or Christ after his comming did euer apointe or commaund that there should be made an aultar vppon whiche men should do any sacrifice The other verse also in the Psalme that is Confitebor tibi in cithara deus deus meus c. I know not to what purpose they should say it hauing no harp nor other musicall instrument which Dauid vsid to praise god with But they care not after there olde wont how they wrythe the scriptures out of frame Then saith the priest Adiutorium nostrum in nomine domini qui fecit coelum terram Psalm 42. and after that the Confiteor deo in which I much marueill that there is made no maner mention of Christ as though he had not eny parte in the remission of sinnes yea as though he had neauer bene in the world sewerly it were reason that he were named there if that ConfÃteor shoul be Christian like The priest there first doth confesse himself to god then to the blessed mother to S. Peter to S. Paule and some put in there S. Michael and S. IhonÌ„ Baptist And some put in S. Dominick some S. Fraunces some S. Austine and some S. Benett according to the diuersitie of the ordes of fryers or monks And some put in for the end to S. Vrsula with all her company And to be short there is made meÌ„tion of all saints but of Iesus Christ the sun of god crucified and dead for oure sinns there is made no mention at all How vnworthy a thing is this to be coÌ„fessed to the rest of the saints of whome there is none dead for vs none that hath redemed vs And of Christ who is oure onely redemer and sauior and who onely hath satisfied for oure sinnes to make no mention at all as though he were nether in heauen nor in eareth Oh naked yea I may well say wicked ConfÃteor In
seauen in the worship of the seauen ioyes of oure ladye which â—…hings I am sory to say And to be shorte this saing â—…f the Kyrie eleeson nyne tymes vpoÌ„ so vaiâ—…e causes is superstitious and maketh vs vnderâ—…tand how feble and vaine the foundations of the Masse are Yea seing the latine is more plaine to â—…s then the greek Then next when Kyrie eleeson is said followeth the Gloria in excelsis Deo which is a goodly praise and a godly for the Aungels as Luke the Euangelist saith did sing it at Luc. 1. Christs birth those words that are ioyned to it as Laudamus te Benedicimus te vnto the end were put to as some saie by Hilariê° others say by Telesphorê° the pope aÌ„d others that thei were put to by Symacê° the pope there is nothing thereto be reproued coÌ„cerning the substaÌ„ce of the matterâ—… We deny not but that there is in the Masse certeinâ—… things agreable to gods word yea and some parte of gods words it self for there are of the saings of the psalmes of the prophets of the Apostels anâ—… of Christ himself but the matter is that these things should be placed worthely and not otherwise And also that the wicked should not be mingeled with the good This is the suteltie of Satan who vnder the shew of godly matters deceaueth the vnaduysed as we are wont to say that in theâ—… honye lyeth hidden the poison Tell me after what sort are men killed with poison It is suer that it is neauer geuen alone but mixte amonge other good meats aÌ„d after this sonâ—… it is taken and bringeth death EueÌ„ so it happeneth in this Masse for there are diuers good things as the Epistel and the gospell and other saings of the scripture but with such saings are couered many disceyts are told many vntrueths blaspemies and superstitions is taken the honoure from Christ and god and geuen to onely creatures After this sort also are men deceaued with inchauntements for â—…here is none or very few inchauntments made that haue not some words and those good of god and yet they ought not be done Then next after the Gloria certein praiers which they call collects and some of them be godly â—…nd ChristiaÌ„ like made accordinge to gods worde â—…ut there are many wicked and blaspemous as that â—…f the fourth ferie that is to saye on wednisdaye of the Ember dayes in aduent and it is the first praier â—…hat he saieth Graunt we beseche the o lord alâ—…ichtye that this solemne feast that is at hand of â—…ure redemption may help vs in this present lyfe and geue vs the rewards of euerlasting blessednes The fourth praier also the saterday which foloweth in the same Imber dayes sayth the very same in substance as it may be sene in the Masse boke The first praier also on the saterday in albis that is to say the first saterday after Easter saith thus Graunt we beseche the almightie god that we which haue kept with reuerence this feaste of Easter may bye the same deserue to come to euerlasting ioyes These prayers plainlie desyre that by the desert of the feasts that we kepe of Christmas and Easter god wold geue vs the euerlasting happines And how can this staÌ„d that by the kepinge of holy dayes we should deserue euerlasting blessednes First it is playne that in the new Testament we haue no holy day commaunded by Christ nor his Apostels those that are kept are by mans and not by gods apointment I say not for all this that it is euell to ordeine certeine proper daies or feasts that the people may come together to the preaching of gods worde to receaue the holy communion to make common praier together and also for there rest who in that week were weried and to the intent I saye that we may haue some day wherin we may quietly haue regard to the heauenly things But to do this by gods commaundement there is no more one day then an other apointed for the dayes are all a lyke nether is there one more holy then an other in it sel 〈◊〉 4. or by gods ordinaunce Paule reproued the Galathians because they did kepe daies letting them witte that such kepinge is a ieuysh and no ChristiaÌ„ like thinge Colâ—…os â—… Likewise writing to the Colossians he saith let no maÌ„ iudge you neither in meat nor drink nor in any parte of the holidaye nor of the saboth day which things are but shadowes of the things to come c. Then is there not any holliday by gods coÌ„mauÌ„demeÌ„t since Christs coÌ„ming who hath ended the ceremonial law of the which the keping of daies was a parte by gods oune I saye more ouer that although there were law holy daies coÌ„mauÌ„ded by god in the new TestameÌ„t yet we could not be saued by keping of them seing oure elders were not saued by the keping of the law commaunded by god For there is none at any tyme saued or iustified by the law as Peter saith in the acts of the Apostles Acto 15. but all be saued by the grace of oure sauioure Iesus Christ So now we euen as oure fore fathers be saued by the self same grace of Iesus Christ. How many saings of Paule could I bring forth if I wold that we be not iustified nor saued by the works of the law nor by any other worke but onely by faith whiche is as much to say as by the grace of oure lord Iesus Christ I say by his onely grace And yet the Masse boke will affirme that by the holy daies commaunded bye men god should geue vs euerlasting lyfe which he neauer did to our forefathers for the holy daies commaunded by himself nor for any other work commaunded in the law We haue before said that there is none other name in which we may be saued but that onely of Christs Acto 4. and the Masse book will that we should be saued in the name of holy daies found out and apointed by men which howe they be kept it is well knowen for that god is muche more offended and mo sundry waies out of doubt on such dayes then on any other These prayers are wicked And if it should be sayd that in such prayers is put in the end Per Christum Dominum nostrum geuinge vs to wit that we be saued by Christ I say that this is not enough because Christ onely or hiâ—… deseruings onely do saue vs and these praiers woâ—… that by the deserts of the holy dayes we should bâ—… saued geuing to the holy daies at the least in parte that which Christ onely doth and so do lesse his honoure Gods word will that Christe onelâ—… should haue this office and putteth no other companion wiht him There be many other praiers iâ—… this wicked Collects but we haue geuen an example of these few lest we should werie the reader mâ—…king the boke to great When the prayers are ended the Epistle is said and after the
had bene lefft owt And iff thos crosses haue so many significacions surely thei had great auctoritie that ordeined them chefely that making so many of them in this masse thei haue not allweies like significacions but now this now that according to the diuersitie of places where thei be made THE THIRD PART This third part of the boke is from th end of the Canon to th end of the masse which is diuided in to iiij chapters In the first is declared that the saing of the praiers in secret and to will that he shuld answer Amen that neither vnderstandeth nor heareth the praiers as it is in the masse is a folissh thing with owt reson and against that which S. Paul saith Also that the praier that is said affter the Pater noster ought not to be said in secret as it is And that the making iij. partes of thost and mingling th one of them with the wine is not conuenient The first chapter WHan the canon is ended per omnia secula seculorum is said with alowd voice that euery mā may heare and Amen is answered which wordes ought to be ioined with them that goo before which be the end of the same canon that is to say By him with him and in him and to the father all mighty in the vnitie of the holy gost be all honor and glory affter the which wordes this doth follow per omnia secula seculorum to the which is answered Amen But I aske thes men that haue ordeined that this per omnia secula seculorum shuld be said a lowd and affter Amen shuld be answered and all the rest that goith before thei will that it be said in secret that no man shuld heare it but he that saith the masse To what purpos I say will thei that all the peple which are present at the masse or the clark in steade of them and of all shuld answer Amen whan thei vnderstode nor hard no maner of thing that was said in that praier that goth before this per omnia secula seculorū How can Amen be answered by him that vnderstandeth not nor heareth that that is sayd what doth Amen meane but so be it And a how can a mā say so be it that is to say acording to that which is sayd and desyered iff he vnderstand not what the prest sayd and desyered But let vs put the case that the prest dyd blaspheme or desyred certen cur◅singes in the stede of blessinges what ā āswer shuld this be to say Amē that is to say so be it Is this a reasonable matter that the peple shuld say Amē and confirme a thing that they vnderstand not s Paul in the 1. to the Corinthians saith expressely that a man can not answer Amen 1. Co. 14. except he first vnderstand the thing that is spoken And thei care not to make a mocking stock of the poore peple I will not say of god And this is not done here only but twise besides that is to say affter the secretes that goo before the preface For the prest saith them sofftly and therfor thei be called secretes ād whan they be ended the prest sayth per omnia secula seculorum And he answereth Amen that neither vnderstode nor hard what was sayd And the like is done in the prayer that foloweth the pater noster which is sayd sofftly And whan that is ended also per omnia secula seculorum is said and Amē is answered It shuld be lesse euil that the prest who saith thes praiers in secret and who knoweth what he said iff he vnderstand the latin him selff shuld say Amen and not make him to answer that knoweth not what he said Al be it offt times it hapneth also that the prest himselff knoweth not what he hath said because he vnderstondeth not the latin and yet he saith Amen And surely the masse is not worthy any other ministers than such like that is to say Ignorant and that know not nor vnderstand not what thei them selues doo Than next affter foloweth Oremus preceptis salutaribus moniti and that the pater noster which M. Durant saith hath vij peticions for Christes vij wordes on the crosse and for the vij wordes of the blessed mother and for the vij gifftes of the holy goost for the vij beatitudes and for to flee the vij deadly sinnes I meruell that he put not in the vij planettes of heuen the vij starres and the vij spirites of the apocalipse the vij cannonicall howres the vij daies of the weeke and as many seuens as are fownd in the scriptures I shuld speake also of the vij yoyes of our lady but it is not fownd in the scripture And from whens is it gathered that for thes seuēfoldnessis Christ hath ordeined that in the pater noster shuld be vij peticions Thes are the grownd workes of the masse whā our sauior taught his disciples the pater noster had he euer any thought of thes seuenfoldnessis of the which the rationall or reason geuer withowt reason speaketh I say euen vprightly that I neuer red booke more contrary to his oWn title than this It is called the rationall or reason giuer but it is the most withowt reason and the folisshest thing that euer I saw And geueth to vnderstand that the masse is an vnreasonable composiciō and an hotchpotch ill fauoredly Iombled to gether of diuers mens fantasies Thes his reasons that he rendereth tend to no other end than to gyue auctoritie to the masse and to persuade that it is a thing full of secretis ād of diuine misteries But let him reade it that is minded to loose the time as thei do that goo to the masse Affter the Pater noster is said this praier We besech the O lord deliuer vs from all the euels past present and to come and at the request of the blessed and glorios continuall virgin mary mother of god and of the blessed apostels Peter Paul and Andrew and of all thy saintes giue vs peace in our daies to the intent that being helped by the help of thy mercy we may be both free from all sinne and sure from all troble by the same our lord Iesus Christ thy sonn who liuith and reigneth with the in the vnity of god the h. goost And this praier is said in secret and I see no caus why it shuld be said in secret The rationall or reson giuer saith that this silence signifieth the sabboth day in the which the body of the lord did rest in the graue For thā nōe did preach the faith And a fore in the title which is of the pater noster and the exposition therof he allegeth a nother cause that is that this praier is sayd sofftly in token that christ sometyme did hold his peace in his preaching O vaine reason And why can it not signifie whan he held his peace vnder Caiphas Herode ād Pilate as well as the silence in the sermon and why is it
possybylytie that the sowles of the faithfull affter thei be past this liffe cā be dāned but be certen of theyr safetye nor it can not be no nother wise it nedeth not than to pray for them that god wold not dampne them but there ought only to be desyered that they might be delyuered from the paynes of purgatory iff at least they were there and not from the euerlasting paynes from which withowt dowt thei be by gods grace and thorow Christ delyuered nor there is no more perell that thei shuld fall in to it Wherfor such a praier is made in vaine and is vnfitt because it putteth in dowt the safetie of the faithfull sowles of the which thei be most certen To be short the sowles that be departed this life either theibe of the trewe faithfull or not Iff thei be not of the faithfull it nedeth not to pray for them because the praiers doo not help them Iff thei be of the trewe faithfull it nedeth not to pray for them that thei shuld be freed from euerlasting paine for such a praier shuld help them nothing being withowt dowt allredy freed Thā next affter it is writton in the lesson of thapocalipse which is recited in the same masse Apoc. 14. that thāgell said to lhon write blessed be thei that dye in the lord for frōhenfforth that is to say frō their bodily death the spirite saith that thei shall rest from all their labours and trauels Iff it be so that affter their death thei be in quiet and rest and thes men speake not but the spirite of god which cā not lie to what purpos shuld we nede to pray for them that god wold leade them in to the place of comfort Iff thei rest from all their trauells and be in quiet it nedeth not to pray or desire god that he wold giue them that the which we be certen thei haue allredy We be certen 〈◊〉 the saing off the holy goost that thei rest from all their labors and consequently be free from all paine and haue no nede to be freed Iff thei were in purgatory or in any paine the spirit wold not haue said that thei were in rest as he affirmeth but wold haue caused mē to desire it Surely this office for the deade speaketh against it self ād against tholy scripture for it affirmeth that the sowles off the faithfull be in rest ād on the other side desireth that thei may haue rest Affterward in the lessō of the machabeis what is the cause that thei haue not putt in the text as it lieth Whi haue thei kept back that word sacrifice The text saith thus 2 Mach. 12 Et facta collatione duo decim milia dragmas argenti misit Ierosolima offerri pro peccatis mortuorum sacrificium How haue thei thus put in all the rest of this lessō ād thes wordes onely that is to say Sacrificium thei haue lefft owt Thei shuld with owt dowt haue put it in But I Imagine thei feared least it wold hinder their opiniō And be it as it wil be thei haue fauted ād vsed crafft in hiding it ād thei imagined such a maner of word shuld not be moch for their purpos because that the sacrifices were not made of mony but of beastes not with stonding this is none of the greatest fawtes Than next in the offertori is praied O lord Iesus Christ king of glory deliuer the sowles of all faithfull deade from the paines of hell and from the depe lake Deliuer them from the mowth of the lion that hell may not swalow them and that thei fall not in to darknes but that thy standerd bearers Michaell may present them in the holy light the which in time past thow didst promes to Abraham and his seede This offertory as thow seist praith for the sowles of the deade that Christ wold deliuer them from the paines off hell as the first praier saith and from the mowth of the lion that is to say of the deuill and that the horrible place that is to say the depth of the dongion shuld not swalow them and that thei shuld no falle in to the dimme darknes And it geuith vs to vnderstand that the sowles of the faithfull be yet in perell to be damned the which is not only fals but contrary to their own opinion that bringe in purgatory the which sayth that the sowles of them that die in grace for the which only the church praieth hand not for any other can not be damned as the reprobate for whom the church praith not because thei can not be saued Why than doth not this praier called the offetory desire that christ wold deliuer thos sowles from the paines of purgatory and not from the paines of hell whether thei can not goo Parauenture some will glose that thes wordes paines of hell mowth of the lion Depe lake Terrible and dark place doo not meane the paines or place of the damned but of purgatory Thei cānot reasonably say this For such maner wordes doo not agree with purgatory And with owt dowt thei meane the hell of the dampned ād of the euerlasting paine as the first praier ment the which expressely made mencion of purgatory Surely this offetory is folish and erronios as the first praier is because it geuith tunderstand that the sowles of thelect passed from this liffe may be dampned The iiij Chapter THat the blessing in the massboke that is to say of asshes of candels of bowes of chese of eggs of breade of fire of fankincens of the paschall and of water are wicked ād full of superstitions The blessing of the asshes is not ōly wicked and supperstitos but plaine blasphemy for that is very blassphemie whan that is geuen to plaine creatures which belōgeth only to god and christ As for exāple to forgeue sin̄ to iustifie ād to saue Now let vs see a litle what this blessing of asshes saith there be ij praiers The first saith Grant by the calling vpō of thy holy name that all thos which shall cast the asshes vpō them for redēpcion of their sinnes may receiue the helth of body ād defence of sowle The other that foloweth affirmeth and confesseth that we put thes asshes on our heades to shewe furth humblenes and to deserue forgeuenes saing thus O god which doest not desyre the death of sinners but their repentans looke most fauorably vpon the frailtie of mans state and vouchsaue to blesse thes asshes which we haue determined to lay vp on our heades to th entent to shewe furth humblenes and to deserue forgeuenes c. In thes ij praiers it is plainly confessed that we cast thos asshes vpon vs for to haue redemption and to deserue forgeuenes of our sinnes O cursed blasphemy And shall we redeme our sinnes with asshes And why not with towe And what need we to labor to disproue so gret and so plaine a foly How vile a thing doth Antichrist make the redemptiō of sin̄es For the bringing of
things as meÌ„ eate and drinck be profitable to euerlasting life to helth of mind and of body How may thei be a defence against all the enemies Mathei 15. and a sheld of the sowle Christ saith that which goith in thorow the mowth defileth not the mind Iff it caÌ„not defile nor doo any spirituall harme to the sowle it can neither bring any spirituall help Rom. 14. And Paul to the romaÌ„s saith The kingdom of god is neither meate nor drinck meaning to say that the kingdom of god which is a spirituall thing doth not stand in bodili things but in spiritual Thes things than that are eaten and dronken can not work so gret effectes as thes blessings doo attribute to them And so moch rather as thei be mennis inuencions and not according to gods word And thei be of thos things that are wasted by vsing them as Paul saith writing to the Colossians Collo 2. Where is it fownd in tholy scripture that god by meanes of certen wordes euer gaue to a bodied thing like strength and powr And iff any man wold say that Paul for all that saith in the 1. to Timothi that the meates be halowed by gods words and by praier and therfor may haue by such halowing or blessing some vertu the which before thei had not To this I answer that Paul in that place by the halowing of meates meaneth not that the same meates shuld take any newe and spirituall powr the which thei had not he fore but meaneth by hallowing the cleane and lawfull vse granted by god to the faithfull the which may eate for the maintenance of life at any time or of any maner of meate giuing thanckes to god who hath made all meates for the vse of the faithfull By the which thing we haue to vnderstaÌ„d that the peple of god vnder the lawe could not at their pleasure eate of eueri meate but of thos only that god did grant theÌ„ in the lawe aÌ„d the other thei called vncleane aÌ„d comoÌ„ that is to say of which the geÌ„tiles might eate Now thos that thei might eate were halowed that is to sai that the vse of theÌ„ was lawfull aÌ„d cleane according to gods word And because that since Christes coÌ„ing eueri meate is made lawful to a ChristiaÌ„ nor we haue no more that prohibicioÌ„ as in the old lawe therfor eueri meate is halowed to thâ—… And this the visioÌ„ that appeared to Peter geuith vs tunderstand as we haue in the dedes of thapostles Actor 10. whan Peter sawe that shete full of all sortis of beastes cleane and vncleane and herd a voice which said vnto him that he shuld kylle of thos beastes and eate And he answering that he had neuer eaten any vncleane and comon thing affter the maner of the gentiles but in that part had kept the lawe It was said vnto him That which god hath halowed thow shalt not say that it is coÌ„mon Here the heuenly voice gaue vs to vnderstand that euery meate is halowed to the faithfull that is to say made cleane aÌ„d lawful as s Paul saith also to Titê° all things be cleane to the cleane But to the vnfaithfull aÌ„d vncleane there is nothing cleane but their mind aÌ„d consciens is defiled So that than whan the Christian taketh his meate praing and giuing thaÌ„kes to god such me ate is halowed that is to say the vse of it made lawfull for so moch as now seing that Christ is come there is no more differens to the faithfull betwene this meate and that meate as Was in thold lawe And therfor thei that forbid meates doo very euill 1 Timot. 4. And Paul writing to Timothy saith that such doctrine is the deuels doctrine and against gods word because the meate and euery creature made for mans vse is halowed that is to say the vse off it made lawfull by gods word and by praier First by the word of the creacion the which hath made all meates and all bodied things for mans vse Than also by that word that Peter hard which also was gods word And by that word also the which assuerith vs that we be frâ—…id from the lawe and that we may for our nede vse any meate geuing thanks vnto god and making praier So that the faithfull ought not at any time to take meate except praier and thankes geuing goo before See now affter what sori Paul is vnderstand So than that halowing is no nother but the cleane and lawfull vse of meate The blessing of the holy water is all full of supersticions First the salt is charmed and coniured And there is desired that the salt may be come charmed salt for the sowle helth of the bileuers and that it may be to all thos that shall take it helth of sowle and of body And than be made iij. crosses The second praier saith the like that is to say that this salt may be safetie of mind and body to all thos that shall take it and there is made one crosse The other that foloweth doth charme and coniure the water and desireth it may become charmed and coniured water to driue a way all powr of the enemy aÌ„d that it may roote vp and pluck owt the same enemy with his frogoing angels by the vertu of the same our lord Iesus Christ. And thaÌ„ be made iij. other crosses Thother praier that foloweth desireth that god wold geue the vertu of his blessing to that water And there is also made one cross and this is said that his creature seruing gods misteries may take theffectt of the godly grace to driue a way deuels and diseases And besides it desierith that that place where it shall be sprinkled may be free from all vncleanes and from all harme that it may be free from the pestilent spirite and from corrupt ayeâ—… Let all the waitelaings of the hiddeÌ„ or lurking enemies saith that third praier pack theÌ„ heÌ„s c. This blessing attributeth great powres to the water the which gods word geuith it not How can the water with wordes fownd owt by meÌ„ as thei of this halowing be doo that that we reade not that the wordes of the holy scripture which be gods wordes euer did We finde in dede that Christ aÌ„d thapostles speaking brought meruelos effectes to passe but that thei shuld haue geuen to thes wordes thei spake any powr a nother man vttering theÌ„ to work any effect we reade it not Surely all thes blessings be supersticios and wicked and doo geue to moch to the bodied things I wold faine saylom what of the blessing of the popes Agnus deies which be made of white waxe But I caÌ„ not tell with what ceremonies it is done because I haue not thos bokes wherein it is writton Yet notwithstanding master durant in his vi booke of his Rational saith that thos such Agnus deies are made of newe hallowed waxe or els of the pascal taper of the former yea are mingled with the Creame
fury Banisshment bondage aÌ„d other worldly ponisshments be in comparison of owre desertes of litil weight and smal punisshmentes becaus thei all passe a way and with the present liffe shortly doo end but the spirituall ponisshments and thos of the sowle that allweies continewe that is to say the euerlasting owtcasting the horrible and continuall wailings who can esteme them and worthily consider them Seing it is thus than O Christian peple flee this masse the which many waies kindleth gods wrath Flee it as a deadly and most perellos pestilens of your sowles And yow chefely which were and yet be ministers of so gret abhomynacion Seing now that ye knowe it cease from saing and celebrating it any more and froÌ„ being caus to make the poore peple committ so grett an error And doo yow penans for that which is past and desire yow the most fauorable lord and our heauenly father that he wold deale with yow not according to your sinnes but according to the multitude of his mercies that he wold deliuer yow from all euel through Iesus Christ our sauior THE SIXT CHAPTER That the mass is of such qualitie and crafft and affter such sort abhominable that no man liuing for any maner of pretens respect or occasion that can be may by any maner of meanes with a safe consciens either say it heare it or any waies be present at it MANS nature is of such sort craffty and wittie that it can tell euen how to deceiue it selff There are fownd in the world certen excellent dise Coggars and cardsetters that trapp as it were all men that thei haue to doo with and it behoueth a man to be well ware least thei begyle him neuertheles thei doo only begile other and not them selues But our nature is so shiftfull and ware that it doth not only begile other but it selff also And this it doth chefely in thos things that like them and serue for their commodities And it semith that it hath lerned the art of deceiuing of the suttle serpent tre which with his persuasions and IntisemeÌ„ts brought our first mother Eue to eate of the apple and to doo contrary to gods commandemeÌ„t making hir beleue one thing for a nother Euen so doth also man to wards him selff that can meruelosly color and sett a face on his deceites to make them excusable Not wiâ—…hstonding whan he hath well turned and tossed him selff with as many scusys as he can bring furth it is fownd at â—â—ight that he hath erred And he plainely seith that his crafftes be very folies There be many now a daies in Germany in FraÌ„ce in Spaine in Italy that haue receiued the gospell and haue the knowlege of Christ but finding them selues in the middes of their enemies and fearing persecution chefely whan thei see the poore Christians to be euell handled the which now by this hatefull name to the world be called Lutherans And that some of them be taken and putt in to the gallies Some Imprisoned some other be cruelly tormented vp on the Racke Some hanged Other drowned in the riuers and other burnt thei be affraied And becaus thei wold not be marked and accused for Lutherans thei goo to the masse and doo against their consciens And to proue that this is trewe iff the feare that thei haue had not bene thei wold neuer haue gone to the masse And the caus why thei wold not haue gone is that thei shuld haue thought to haue done euill and against their consciens this is clere Yet as I haue said being affraied either of losing their temporall goodes or rather their skinn thei doo as other doo And to the intent that thei might affter some sort be scused thei alleage certen pretensis with the which thei deceiue them seluis and the reasons that thei bring furth be thes The 1. reason First thei say that iff thei goo not to masse and EueÌ„songe or other vsed ceremonies thei feare to lay a grett Stumbling stock for the simple and weake and to geue them occasion to thinck or els at least suspect that thei be despisers yea scorners of Christian religion or els heretikes and enemies of the church and not going to masse there is geuen them a wicked example seing the poore sowles think such things to be lawfull and christianlike And that for such respectt it is well done to goo to the masse and to their seruice and to dissemble so long till thei may haue goten the trewe knowlege And whan thei goo not to the masse the simple take a very euil example to doo the like against their consciens Than next the Apostle Paul doth teach vs The second reason to applie our selues to all men and to fasshon our selues with other as we haue in the first to the Corinthes where he saith I am made seruant of all men to the Iewes I am made a Iewe 1. chor 9. to winn them To theÌ„ that be vnder the lawe as though I were vnder the lawe to th entent that I might winne them To them that be withowt lawe as though I were withowt lawe allthough that I as to ward god am not withowt lawe but bownd to Christes lawe to th entent that I might winn them I am made to the weake as though I were weake to th ende that I might winn the weake I am become allthings to all that at the least I might winn some Iff thapostle Paul applied him selff to all and did teach that the like also ought to be done by others Why shall not we goo to the masse with other doing as thei doo applieng our selues to them whan we seeke to winne them The third reason Psal 7. Ierem. 17. Apocal. 2. Also the scripture saith that god is the sercher of hartis and he looketh chefely vp on the mindes and considreth to what end a thing is done this is plaine Therfor iff one with a good entent shall goo to the masse not to offend god but only for the foresaid respectis that is to say for to auoide geuing of euil example and occasioÌ„ of slaÌ„der to the weake but rather to drawe theÌ„ by litle aÌ„d litle to the knowlege of Christ he shall not sinne chefely not consenting to the abuses and to thos supersticions that there be committed for so moch as the sinn is in the will and in the consent and not in the owt ward shewe The 4. reason Furthermore by this that we goo to the masse we allowe no nother thing but Christis institution that is to say the sacrament of Iesus Christes body and blood For not withstonding thos addicions that be made there the substaÌ„ce of the same sacrament by this is not taken a waye as by the addicioÌ„s that be made in baptisme that is to say salt spittle creame Tapers Light Coniurings and that the child is axed of the faith And to conclude that euery thing is said in an vnknowen tong thes addicions make not that it shuld not
fownd them selues naked and shamfast to be sene and hauing themselues no way to be couered with cootes of skinnes So let thes with teares axe of the same God that thei may be clothed with the same most pure cleane holy and godly skinn that is to say Iesus Christ to th entent that being couered with it thei might be no more ashamed of Gods sight But this can not be done iff thei will scuse them selues It behoueth that thei accuse them selues that thei tell their own fawt that thei doo poenance and that plainely thei confesse to haue erred Affter this sort thei shall obteine this godly garment and thei shall folow Paules cowncell yea his commandement the which he teacheth writing to the Romans put on the lord Iesus Christ Roma 13. for otherwise thei shall allweys remaine naked and with shame that is to say that their consciens shall neuer be quyet but thei shall allweyes haue hell at home Wherfor o Christians euen as in the beginning of this booke I haue exhorted yow to reade it and well to consider it to th entent that yow might vnderstand the crafft off this masse so many wayes blasphemos so now in the end of the same whan yow doo clerely vnderstand the most vngratios qualities of the same that yow will wholly forsake it Hether to many not only lay men but priestes fryres and monkes haue by ignorāce fawted thinking that it had bene a thing most holy and a worship most thanckfull to God and therfor haue hawnted it not knowing it And though thei haue greuosly offēded God yet in some part thei were excusable hauing fawted by ignorance And here I doo not speake of thos the which against their conscience and knowing what maner a thing it was only for feare or other wordly respect haue dissembled bacaus that thos maner of men haue committed a great fawt albeit that thei also shall be pardoned iff thei forsake the same and doo poenance and be sory for that which is past But now that by this boke iff thei will reade it and vnderstād it all mens eyes are opened and made plainely to see with how many abuses and cursings it is not only ful but heaped iff thei shall being priestes frires or monkes any more say it or being other men shall any more heare it I say surely that thei shall be vtterly vnexcusable and damnable as thei that knowingly and willingly shall sinn euen of very purpos and shall heape vpp Gods wrath vp on them Nor it shall not help nor auayle them talleage the perell of their goodes of their howsold or of their own life For so moch as that all thes things and as many other as can be had in the world to gether with the liffe it selff compared to Christ ought to be cownted as vile yea of no valure and for his loue we must necessarly forsake them becaus he is that treasure hiddon in the felde and that precios margarite for the which we ought to sell all our goodes to bye it Math. 13. And whan we be brought to such an eschew that we must either loose all thes things with the mortall liffe or forsake Christ Who dowteth but all the rest ought to be forsaken to kepe Christ whom iff we haue we possesse God and euery good thing What doth it help man saith Christ him selff though he in dede winn the whole world and lose his sowle Math. 1◅ What a foly is this to gett other things and to loose a mans selff withowt whō nothing cā help or auayle him Off thother part let vs consider that nedes whether we will or noo we must leaue the world and this same life for we be mortal and cānot allweyes tary here but we be certen that we must nedes depart and goo owt off this contry that is to say dye and change the liffe This is a sure rule And seing that this is necessary and we can not eschewe it is it not better for Christes sake to leaue the whole the which is not in deede to loose but to gaine and to lay vp treasor in heauē nor it is not to leaue it but to put it in to his hādes to th entent that he euerlastingly may kepe it for vs Is it not better I say to doo thus thā vtterly to lose all to gether It is a thing most certen that he that looseth Christ loseth euery thing and he that possesseth him possesseth euery good thing I knowe that Antichrist with his tirantes like a roaring lion doth threaten the lābe and warreth with him persecuting his affter diuers sortis afflicting them tormenting them and in th end killing them But for all that let them work as moch as thei will and can yet they shall lose and the lambe as Iohn saith in the Apocalipse shall ouercom them Apo. 14.17 For he is the king of kings and lord of lordes that hath all powr in heauen and in earth Math. 28. And hath a name aboue all names to whom euery knee in heauen in earth Philip. 2. and in hell is bowed and there is not that can resist him Now it semeth that he slepeth but the time will come of reuenge whan yea Antichrist with his tyrantes to gether with his fals prophetes shall be cast in to the burning pitt or lake of fire and brimstone where thei shall be tormented for euer Now the poore Christians be in the handes of Antiochessis of Dioclesians of Domicians of Neroes and other cruel tyrantes and Antichristes I touch not the good princis the which tyrants haue allweyes and will afflict Gods peple But let vs O brethern haue pacience in Christ as him selff doth admonissh vs saing Math. 14. In yowr paciens possesse your sowles And he that shall continewe to th end shall be safe Let vs pray and haue trust in God through Christ for he is able to deliuer vs from the hand of our enemyes and defend vs iff it shall please him And whan we shall see apparent parell rather than to denye Christ let vs flee awaye iff we can from the vnhappy nacion But iff we can not what els is to be done but to confesse him boldly Roma 8. 2. Timo. 1.2 calling to remembrans that the trewe Christian hath not the spirite of feare but of stowtnes and powre let vs rather obey God than men the which can in deede kill the body but not the sowle Math. 10. Let vs dye for God and Christes name for this death shall be glorios and let vs remember that which we said before that nedes we must dye Let vs dye I say with the prophetes with the Apostels with the holy martirs yea with Christ him selff Why shuld we be affrayed hauing such companions so noble and glorios that haue ledd vs the way being sure that iff we shall dye to gether with them Roma 8. and with Christ we shall also to gether with them and with Christ reigne
we shall haue placed the trewe opinion we will answer to this shewsom reason and with the help of the lord we will make it appeare that it is triffling and of no valewe The other opinion and mind abowt this matter is that Christes body and blood be really in heauen where he sitteth on the right hand of god the father and that thei be not really and bodily in the sacrament but saith that the bread and the wine be signes appointed to signifie the body and the blood how Christ Iesus hath geuen both th one and thother for our ransom and satisfaction for our sinnes to th entent that we shuld kepe in our rememberans so great a thing and mistery as he him self whan he did institute the same sacrament in the presence of thapostles sayd Matth. 26. Marc. 14. Luk. 22. 1. Cor. 11. that is to say as oft as yow shall doo this yow shall doo it in my rememberās And this is the trew and catholik opinion a greable with the holy scripture and with the doctrine of the old church and awncient teachers the which haue not said as any one of the for said opinions saith that is to say that Christes body and blood be inclosed in that breade and wine ād moch lesse as thother opinion sayth the which affirmeth that the substances of the breade and wine be turned in to Christes body and blood and that there is no more neyther breade nor wine but only the withcommes of th one and thother but haue sayd that the breade and the wine remaine ād be signes of the body ād of the bloode for to bring to our remēbrans the most great ād high benefite that Christ hath wrought vs dieng for vs that is to say of our redempciō And the growndworkes of this opinion be sure and of such sort stedfast that all the Ingines in the world be not sufficient to throwe them to the grownd because thei be grownd wrought vp on the sure rock that is to say thei agree with gods trowth ād his word that abideth for euer We doo not Intend now here to bring furth all the reasons and grownd workes with the which this opinion is proued For we shuld than make a long treatyse and not a sermon to informe the ignorante and Iōglings in the knowlege of gods things as we intend to doo But we will only bring furth some fewe persuasions by the which it may be clerely knowen that it is euen soo as we sayd First this opinion saith The first reason that the definicion of the sacrament must nedes shewe and make Plaine to vs that the matter standeth thus that is to say that the breade and the wine remayne and that Christes body and blood is not really there in them For the definicion of a sacrament receiued of all men and is sent Augustines a catholike doctor is this that is to say that a sacrament is a signe of a holy thing Euery man confesseth that the thankes geuing is a sacrament If it be a sacrament it is no nother but a signe of an holy thing If it be a signe of an holy thing it nedeth not that the breade and the wine for to be signes shuld be changed in to other substances for so moch as that the signes that thei may be signes do not change any substans but only take a newe significacion And it is moch lesse nedefull that Christes body and blood shuld be really and bodily present in the same breade and wine for so moch as it is not necessary that the things signified and represented by the signes shuld be inclosed or present in the same signes as by experiens we may see in many sortes of signes that it is not nedefull that the thing signified shuld be either present or inclosed in the signe It is ynough that it be represented Let vs geue an exāple The Emperours Image is a signe of the Emperor And because it is no nother but a signe we will neuer say that the Emperor him self is in that Image nor that that Image is changed in to the emperors parson For if he were present where his Image is he neded not to sett vp the ymage for so moch as the Image is therfor sett vp speaking of the bodied things in any place because the thing signified is not there present and therfor it is sett vp to th entent that it may represent it So will we say of the breade and of the wyne that Christ hath Instituted them to th entent that thei might be representers of his body and blood to th entent that whan we see them and vse them for a sacrament as he hath ordeined we shuld remember that Christ hath geuen them that is to say his body and blood for our ransoming And for to be signes affter this sort it nedeth not that the body and blood shuld be there bodily present and moch lesse that thei shuld be changed in to other substances It suffiseth as we haue said that thei be signes as we haue spoken of the signes of the emperours ymage The reason standeth in this that the thāks geuing or for to vse paules wordes the lordes supper is no nother but a sacrament therfor it is no nother but a signe Because by the definiciō allredy geuen A sacrament is a signe of an holy thing The signe of a thing is not the thing it self nor is not changed in to it but only doth signifie it Therfor the breade and the wyne be not changed in to Christes body and blood nor they be not inclosed in them that is to say in the bread and the wyne And it suffiseth that thei be truly represented by the bread and the wyne And though we say that the bread eād the wyne be no nother but signes we meane not to denye the effects that the spyrite of god of the which the same sacraments be the mynistery doth worke in the beleuers that receiue them For by meanes of the sacraments the trewe beleuers be as it were by certen signes and seales of god confirmed in his promises and be assuered of gods grace and of many benyfites which god doth geue vs through Christ but we doo only denye that Christ is body lythere for so moch as that to work thes effectis which we say that the sacraments by the verteu of the holy gost doo work it suffiseth that they be signes appoynted by god to that end And it nedeth not that Christ shuld be there bodyly present nor that there shuld be made any change of the sustances of the breade and the wyne The second reason Luk. 22. 1. Cor. 11. Further this sacrament was instituted by Christ in remembrans as the wordes them selues of the same insttucion doo witnes saing Doo this in mi rememberans If it be so than that it was instituted for remembrans it is not necessary that Christ should be bodyly there and moch lesse that there should be made
the breade and the wine doo noryssh and mainteine the life of the body so Christes body and blood receiued spiritually and thorow faith in to the mind doo norissh and mainteine vs in the spirituall life And for this cause Christ Iesus called his flessh verily meate and his blood verily drinck But if the substance of breade and wine shuld not abide but the only withcommes shuld remaine there shuld not be that liklihode and agreement which this sacrament requireth because that the only withcommes of breade and wine withowt the substances can not norissh And whan the dewe agreemēt ād likelyhode is not there thei shuld not be trewe signes and consequently thei shuld not be trewe sacraments And here it may be seene that thei of this opinion destroie the sacraments making them not to be trewe but vaine signes taking from them the growndwork of their trewe meaning A nother reason is this The third reason If Christ were bodilie in the sacrament it should be nothinge profitable forsomuch as that the onelie spirituall eatinge of Christ is that Iohan. 6. that is profitable as the same Christ himself said to them that thought whan he said that his bodie was meat ād his bloude drinke ād that it was behouefull for the hauinge of life to eat his flesh and to drinke his blode They thought I say that he ment to speake of the bodily eatinge and drinkinge sending the one and the other thorow the mouthe in to the stomake as also they beleue that hold that Christ should be personalli and bodely in the sacrament What said Christ to these maner of men The spirit is that whiche geueth life the flesh helpeth nothinge that is to saye when I saie that you must eate my fleshe ād drīk my bluode I meane that you must eat my flesh and drink my bluode spiritually ād after this sorte they geue lyfe but my flesh eaten and my blood dronken as you vnderstand it do help nothinge It is necessary for the geuing of lyfe that my flesh be eaten and my blood be dronken spiritually and not fleshly Christ is eaten and his blood is dronken spiritually as he him self declareth whē mē beleue in him And Augustine ī the exposiciō of the said words saith Crede et māducasti that is to sai beleue and thou hast eaten geuinge to vnderstād that Christs intent was when he said these words that is to sai that it was behoufull to eat his flesh and drink his blood to say that it was behouefull to beleue in him And after this sorte his body was eaten and his blode was dronken And the text it self geueth vs to vnderstand that this is trewe the which saith first that the fathers will is that euery one that beleueth in Christ should haue lyfe euerlafting And a fewe words he addeth veryly veryly I say vnto you he that beleueth in me hath lyfe euerlaftinge I am the bread of lyfe And a litle after he saith if you shall not eat the flesh of the sonne of man and drink his blood you shall not haue lyfe in you He that eateth my flesh and drinketh my blood hath lyfe euerlastinge If thes wordes spoken by Christ be trew as necessaryly thei must be trew because Christ cannot tell an vntroth It doth necessaryly folow that the eatinge his flesh and drinking his bloode is none other but to beleue in him or at the least that the eatinge his flesh and drinking his blood and the beleuing in him be things so ioyned to gether that they cannot be separate the one frō the other The reason is this becauce that if these words were not the same in sentence or ells that thei were suche as might be separated the one from the other that is to say that the one might be trew without the other we must needs say that a man might be saued and haue the lyfe euerlasting without the eating of Christs flesh and drinking his blood the which is against Christs expresse wordes who saieth that he can not haue lyfe that eateth not his flesh and drinketh not his blood Or els we must nedes saye that a man might be saued not beleuinge in Christ This is clere because Christ saith that he that eateth his flesh and drinketh his blood hath lyfe euerlasting If it be so that man is saued by eating his flesh and drinking his blood when as this eating and drinkinge be not the same that beleuinge is or els that they may be separated that is to sai that the eating and drinkinge should be without the beleuing a man then shall haue life euerlastinge without beleuing in Christ the which likewise is against Christs expresse words who will that he that bebeleueth should be saued ād he that beleueth not should be damned Seing then that the one ād the other of these two sainges be trew that is to saie that he that eateth Christs fleshe ād drinketh his blood hath lyfe euerlasting and he that dothe not this can not haue it And this other also is trewe that is to saie he that beleueth in Christ hath lyfe euerlastinge and he that doth not beleue cannot haue it It followeth of necessitie that to eate Christs flesh and to drink his blood and to beleue in him should be one self thinge or els yf they should not be the same at the least that they could not by any meanes be separated that is to saie the one to be without the other I haue made this longe discourse to make men vnderstand that these words of Christ of the eating of his flesh and drinking his blood be not to be vnderstand of the bodyly eatinge and drinking and much lesse are to be vnderstand of the eating and drinking the sacrament of the lords supper but of the onely spirituall eatinge and drinkinge and thei that alledge them of the body or els of the sacramentall eating or drinking do alledge them out of the purpose Further also to make men know the chefe purpose that is to sai that althoughe Christ were bodely in the sacramēt it should helpe nothing because that the fleshly eating after what so euersorte it should be done doth nothing proffit to the witnessing of Christ seing the spiritual eatinge onely is that which geueth life And if any wold answer and saie that when Christ said that the flesh did help nothinge that he did meane that it did help nothing whan it was eaten as they did vnderstand it to whome Christ spake that is to saie the Capernaits the which thought that he did meane to saie that they should eat his flesh as the flesh of the shambells is eaten and drink his blood as wine and water is dronk But Christ in the sacrament is eaten after suche a certene sort as he is not seane nor perceauid no nor chewed because he is in the same sacrament vndiuideably nor his flesh is not eaten nor blood dronken for to norish the body as other bodelie meates but to norishe the soule
he should not haue neather the one nor the other of these two proê‘ties It foloweth I say that Christ in the sacrament should not haue a trew bodye yea no bodye because that his body be it where it will and as it will it cannot be separatid froÌ„ these two properties to a bodie most naturall aÌ„d inseparable according to Austen aÌ„d the troth Here they say that it is true speakinge naturally that these two conditions aÌ„d properties caÌ„not be separated from bodies but speaking supernaturally aÌ„d by miracle they may be separated froÌ„ the bodyes as in effectt they be separated from Christes bodye in the sacrameÌ„t To this I answer first that the substaÌ„tiall properties be neuer chaunged by miracle let them finde that god euer did it let them geue me one onely example We know that god is almighty and there is no maner thinge that may be done Impossible vnto him as the AuÌ„gell sayd to Marye but who knoweth that this thinge may be done I will not stand now to dispute this thinge I desier theÌ„ that they wold geue some other example but they will neauer do it Further I say that it belongeth to them to proue that god doth these miracles This is no good reason God can do it therfore he hath done it How many thinges caÌ„ god do that he hath not done God could haue sent more then twelue legions of Aungels for to delyuer Christ out of the Iewces hands Math. 26. as he himself doth witnes in S. Mat. aÌ„d yet he sent theÌ„ not And how many other thinges might we alledge if we wold that god can do aÌ„d yet he doth them not Thei must proue then that god doth these miracles By Christes sainges nor by the scriptures they cannot proue it except that they will alledge that Christ hath sayd it that is to say this is my body shewing the bread and this is my blood shewing the wine but this is a tryflynge profe for somuch that Christ ment not by this manner of speache to affirme that he is within the bread and the wyne but ment to saye that both the one and thother were signes and a remembraunces of his body and blood as plainly we will shew hereafter Peraduenture they will say that in matters of faith there nedeth no profes but men must stand to the letter This thinge is of faith therfore it nedeth no profe I say that in matters of faith we must stand to gods worde with the right vnderstanding of it and trew sense of the words nor we must not geue theÌ„ other and straunge senses Contrary to the mynde of the spirite The sense of the spirite is not that Christ should be bodelye in the host and in the cupp as it is sayde but it is that whiche we haue said and will better saye in the talke that foloweth where we will declare the maÌ„ners of sacramentall speaches according to the scripture And to be short that we may end now at leÌ„ght this reasoninge I saye that this opinion of the being of Christs body aÌ„d bluode in the sacrament doth diminishe the troth of Iesus Christs trew bodye and trew bluode And it maketh him to haue in the sacrameÌ„t a phantasticall body aÌ„d much more phantasticall then Martiane aÌ„d Manicheus who wheÌ„ they spake of Christ and apointed him notrew and naturall body but a phantasticall and Imaginable orels a seming bodie they saied things lesse striuing against nature then this opinion because they did neauer deuide Christs bodie nor speak of him things so vnimaginable as this opinion doth nor they neauer said that he was in two places at ones This opinioÌ„ maketh him to be in that he is man In infinite places nor they neauer said that a great bodie was conteined in so litle a thinge as these meÌ„ say aÌ„d so we wil saie of the other so many ImaginacioÌ„s which the forsaid opinioÌ„ placeth And yet though Manicheus aÌ„d MartiaÌ„ did say these or like things as they say It should haue bene lesse in coÌ„uenieÌ„t seinge they did apoint him a fantastike and a semeable bodie But this opinion affirming that Christ hath a trew and a naturall body in the sacrament doth yet speake such things of him as neather can be in dede nor be not Imaginable and be without all reason without also gods worde aÌ„d more reproweable as to this theÌ„ the fore said opinioÌ„s I meane of Manicheus and Martion and without doubt they speak things disagreing to themselues Furthermore if Christ be in the sacrament what meaneth it that the old church wheÌ„ should make the consecration of the bread aÌ„d wine did singe the preface as it is called Sur sum Corda that is to say lift vp your harts on highe aÌ„d also these words be now said in al the masses Suerly we ought to haue our harts where Christ aÌ„d our treasour is as he himself in S. Math Matth. 5. saith that is to saie where your treasoure shal be there will your hartes be Oure treasoure ought to be where Christ is And S. Paule to the Colossians saith Coloss 3. If you be risen againe together with Christ that is to saie If leauing the euell you haue taken the good aÌ„d new life to the likenes of Christ who leauinge the corruptible and mortal life hath takeÌ„ the incorruptible Immortal aÌ„d glorious life seek things which be aboue where Christ is who sitteth on the right hand of god seek those things that are aboue aÌ„d not the earthly things geuinge vs to vnderstaÌ„d that seing Christ Iesus is oure treasour aÌ„d all oure welth we ought to haue our harts were he is If it be so then that we ought to haue our hartes where Christ is let him be in what so euer place he will what neded it that the old church should admonish the people that they should lift vp there harts on highe that is to say into heauen if by and by after a few words he should haue desceÌ„ded into bread and into wine what need we to seek Christ so farr of that is to say in heaueÌ„ if he be so nere vs that is to say in that bread and that wine This sainge Sursum corda suerly geueth vs to vnderstand that the old church did not beleue that Christ was bodelie in the sacrameÌ„t for if they had beleued it they wold neauer haue said lift vp your hartes on highe but they wold haue said be you atteÌ„t o you faithfull for by aÌ„d by Christ Iesus oure lord shal be here present in the bread aÌ„d the wine as sone as the coÌ„secratioÌ„ is made Direct youre minds to the bread and the wine whaÌ„ they shal be coÌ„secrated because Iesus Christ shal be ther bodely but they said not after this sorte they haue in dede said lift vp your hartes on highe geuing to vnderstand that they beleued that Christ was in heauen and not in the sacrament The ninth reason The ninth reason is this and it gainsaieth the
saith ij short praiers In the first is des◅ered that the sacrament may be taken with a cleane mind and that it may become vnto vs an euerlasting remedy The second desireth that the body and blood of Christ may come nigh to our bowels and that there may not remaine any spott of sinne whan the ij praiers are done and the clensing made with water or wine or with th one and thother the post communion is next said that is to say certē short verses of the psalmes or of some other part of the scripture And affter are said the last praiers of the masse sometime one only iff the feast bee solēpne somtime ij somtime iij somtime moo as it hapnith And of thes praiers a gret part are wicked as that which saith We besech the allmighty and mercifull god let the sacramentes which we haue taken clense vs c. In the which is desired that that sacrament shuld be a wasshing of sinnes and among thother things that it might be the forgiuenes of all sinnes of all the faithfull liuing and deade As also that other that is to say Let this communion clense vs from sinne and at the intreati of the blessed Mari mother of god let it make vs partakers of the heuenly remedy And that other Let the receiuing of this sacrament be vnto me o lord forgeuenes of my sinnes c. And so many other as make mencion that sinnes shuld be taken away or forgeuen by the receiuing of the sacrament And also thos that make mencion that bi such receiuing euerlasting helth and glory shuld be geuen vs. Off which praiers thorowt the masse booke there is a gret nomber as well before the consecracion as affter And chefely the last Thei be all wicked For the receiuing of the sacramentes is not that that forgeueth sinnes no nor that that giueth vs helth Thes offices be to gret nor thei doo not belong to the sacramentes as at large we will proue in the iiij part Where we will shewe that the sacramentes be not instituted for such causes Beside this it is to be noted that many of thes praiers are contrary to the priuate masse that is to say contrary to that where the peple doo not communicate but only the prest receiueth the ost and the cupp Because thei make plaine mencion that the multitude of the peple hath bene partakers of the sacrament and not the prest only As that is which saith Satiasti Domine familiam tuam etc. that is to say thow hast filled o lord thy famili with holy gifftes and speaketh of the sacrament And this praier is said very offt affter the sacrament receiued And that other Corporis sacri pretiosi san◅guinis repletilibamine that is to say Being filled with the receaued sacrifice of thy holy body ād preciouse blood And so many other as giue to vnderstād that the peple hath cōmunicated it is plain that suche praiers can not be trew onlesse the people receiue the sacrament and yet the prest saith them as though the people had receiued and in dede receiued nothing at all By thes praiers and such like wherof there are a gret nōber in the masse hooke which are said affter the prest hath receiued the host and the cupp is geuen vs to vnderstand that the masse in that time that thos praiers were made was no nother than the holy communion And the same supper of the lord which offt times was made because thei wold neuer haue spoken affter that sort iff the prest alone shuld haue receiued thost and the cupp And it is not to be answered here that thes praiers speake in the plurall nomber and not of the prest only because the prest doth communicate in all the peples name seing that euen as one can not be baptised for a nother so can he not receiue the supper for a nother And affter a certen sort there is likelines betwene this spirituall supper and the comon suppers or daili eatings We will neuer say that one can eate for a nother but euery one doth eate for him selff and thones meate can not help thother So is it of the holy supper that euery one ought to receiue for him selff Also the sainge of the prest geuith vs to vnderstand this who whan he saith such praiers turnith him to the peple and saith Oremus that is to say let vs pray all to gether and willeth that the peple shuld pray as well as he and shuld say the same wordes that him selff saith Which wordes can not be verified if the prest only shuld communicate and not the peple Which thing also the name of the communion teachith vs which agreith not to one only but to mani So that than such praiers be contrary to the priuate masse and can not be trewe iff the peple doo not communicate But of necessitie must be false Therfor they giue vs to vnderstand that sometime thei were trewe that is to say whan the things were not yet in that disorder that thei be at this present THE THIRD CHAPTER How the first praier of the masse for the deade is f◅lissh and to no purpos The pistle of tha pocalipse doth gainsay not only the first praier but generalli all the mass for the deade The offertory also is an vnfit praier WE haue not yet particularly touched the masse for the deade but for the liuing And iff we wold tell all the errors that be there our booke shuld growe to greate But our mind is at this time to make plaine that the masse is the greatest error that is in all christendom This shall suffise vs for this time I doo not dowt but this our anatomy as rude as it is will wake vp some other to handell this argument or matter more worthily than I haue done And so I desire for the dere loue of Iesus Christ that thei to whom god hath giuen more vnderstōding of his things than to me that thei will take in hand this enterprise to the honor of god ād profite of his church because it is most waighty and worthy to be well handeled Now let vs looke vp on this mass for the deade In the masse for the deade the first prayer desyreth that the sowle of the dead man or dead wo mā shuld not be geuē in to the hādes of the enemy but shuld be receyued by the holy angels ād caryed to the contry of paradyse to th entēt that hauing byleued and hoped it shuld not suffer the euerlasting payne but possesse theuerlasting loies But to what purpos doth his prayer desyre that that sowle of the dead man or woman shuld not suffer euerlasting payne iff it be in such state as it can not be damned and ◅o which such a request doth not agree It is playne that the church prayeth not for thē that be damned as also according to their opynyon it prayth not for them that are blessed and in liffe euerlasting So that than being no perell nor