speaking hymselfe when he sayed vnto his apostles after his resurrection Luc. 22. These are the wordes which I spake vnto yow when I was with yow For he ment that he was not then with them as he was afore his resurrection when he was mortal apte to suffre peynes neadyng meate and drinke and subiect vnto such other passions of man and so he was not wyth them when he spake this vnto then But this your reason is anusweared fully Noweye alleadge wordes these of Christ Many hereafter shal come and say The â—ysshop Fo. 16. et 24 Matth. â—4 The confutation loke here is Christ or looke there is Christ but beleue them not O lord what blyndnes is this Christ prophised of false prophetes which then should either come before the destruction of HierusaleÌ„ such as were ben Cosban Theodas Iudas of Galilee of whom Iosephus Eusebius and S. Act. 5. Luke in the actes do make mention and say that they are christ or els whych is nerer to the letter christ spake then of false prophetes and false Christes that should come with Antichrist The confutation and say by hym and other such here is christ or there is Christ vtterly denying our sauiour to be the very messias Matth. 26. or redeamer of the world In what blyndnes were ye then my lord to alleage this texte against the real presence Note this reader of christes natural dody in the blessed sacrament But that this ys the ryght sense of that letter yt is euideÌ„t both by the wordes whych go afore it making mention of Antichristes coÌ„myng and also of the ende of the world and lyke wyse by these wordes that folowe there Then yf any maÌ„ say vnto yow Loo here is christ or there beleue hym not for false christes and Matth. 24. false prophetes shal ryse vp and wourke gteat myracles and wounders in so much yea the elected yf it may be done shal be brought in to errour And anon after he maketh playne mention ef christes commyng agayne at domes day See ye not then nowe my lord your oune errour yn wresting this place against the sacrament which christ spake only of such false prophetes false christes that shold Note come yn the tyme of Antichrist and set vp an other sauiour of the world yn his sted Do we say here is vpon this anlter or there vpon that an other christ then our sauiour Who beleueth sayeth my lord here is christ or there because any false prophete or false christ affirmeth hym to be there Say we not that he is in the sacrament Ioan. 6. because he hymselfe promysed vnto his apostles to geue them his flesh which he wold geue for the lyfe of the world and performyng that his Mahtth 2â— promes sayed to them take and eate this is my body and finally because the holy conciles the ancient doctours and the catholike church hath so taught vs Moreouer haue ye not my lord alleaged here that texte for yow which is directely opeÌ„ly aginst your owne selfe For say ye not here Episcopus iste suo iugulatur gladio is Christ in this parte of England by his true fayth and religion and there he is Is it not then great merueile that any learned and wyse man doth folow your doctrine whych seeth this your wreasting of the scrioture for the furtherance of your wicked doctrine But of this place I have spoken sufficieÌ„tly Nowe ye alleage saint Paul or your purpose which thus writeth As often as ye shal eate of this bread 1. Cor. 11. The bysshop fo 16. pa. 2. and drinke of this cup shewe ye fourth the lordes death vntil he come Vnto these wordes ye adde and say Tyl he come saithe s paul signifiyng The Confutation that he is not there corporally No syr he ment only that Christ was not present then visibly in his owne forme but that he wold come agayne at domes daye after such sorte as it is already declared at large For as these christes wordes Lucae 22. these are the wordes which I spake vnto yow when I was wyth yow do not proue that he was not theÌ„ wyth them bodily but only that he was not then wyth them mortal and apte to suffre peynes as he was wyth them before his death resurrection and as this saying of Christ The spirite Ioan. 7. was not yet geuen because Iesus was not yet glorified doth not proue that the holy goost was not geuen before that tyme vnto his apostles and certen other meÌ„ but only that he was not then geuen visibly and yn à visibly signe as he was afterward geuen in fyrye tongues euen so when Paul act 2. sayeth vntil he come he ment not absolutely that christ was not then bodily present in the sacrament but that he was not there visibly and yn his propre forme of fleash and bloud for after such sorte he should come agayne at domes daye therfore scripture speaking Marei 13. Lucae 12. Ioan. 16. of this christes retourning in to this world at domes daye sayeth that he shal be seane commyng in his gloyrie and maieste Your similitude my lord serueth not your pourpose for it only taketh place emong men which come not ne can come any other wyse then visiblye and yn their owne forme of whom we can not say wel do ye this vntil they come yf they be present then which we may truely say of christ that is euer present with vs bodily and inuisiby in the sacrament and absent visibly Christ vsed à lyke maner of speaking when Lucae 24. ge sayed vnto his apostles tarrye ye in Hierusalem vntil ye be yndued with strength from aboue for he ment that they were not then indued with strength from heaueÌ„ in à visible signe for their confirmation althoughe inuisibly they had receaued the strength Marke of the holy goost by grace why may we not then say my lord that S. Paul sayng vntil he come ment of his visible comming agayne at domes daye and not that he ment that Christ was not then present inuisibly in the holy sacrament of the aulter Werfore this argument is fully anusweared Nowe ye write after this maner The papistes say that euel and vngodly The bysshop fo 17. lib. 2. pa. 1. The confutation men do receaue in this sacrament the very body and bloud of Christ c. Al catholike learned men say euen so in dede and that not wythout S. Pauls authoritate and of many of the most best and oldest doctours of the church as it shal anon by gods grace appeare plainly No we ye say thus against the sacrifice of the holy masse They say that they offre The 〈…〉 â–ª Christ euery day for remission of synne c. But the apostles and euangelistes do say that christ hymselfe in his oune parson made à sacrifice for our synnes vpon the crosse by whose woundes al our
à meane to applye christes passion and sacrifice made vpon the crosse vnto vs for remission of our synnes and the obteynyng of goddes mercye throughe the force and vertu of it as many sacrifices of the old lawe made to signifie figure the same his death and sacrifice were applications of it for remission of synne and the pacyfynge Marke reader of goddes wrath and indignatiō not throughe their owne strength vertu and merite but throughe the vertu and merite of christes bloudy sacrifice to come of which they were figures representations and shadowes For bade not god by Moses that Aaron and his sonnes should offre sacrifices that Exode 24. Exode 32. Num. 15. were called victimae pacificae sacrificia placabilia that is to say sacrifices to pacifie goddes wrath and to appease his indignation Did god then bidde them committe blasphemye agaīst christe and to robbe hym of his honoure and glorie which consisteth in reconciling of mankynd vnto goddes Exodi 9. fauour and grace Did they not then offre at his commaundynge sacrifices for synne to obteyne goddes mercye as priestes do nowe at masse althoughe not so perfectly nother the same thinges but only figures shadowes Were not their sacrifices meanes to applye christes death and sacrifice then to come vnto the people for remissiō of their synnes and the purchasynge of mercye and grace as the sacrifice of the masse is althoughe not in lyke degree Why then are priestes nowe more iniurious to christ than the priestes were then in Moses law Did they not as wel depryue christ of his honoure toke it vnto themselues as priestes do that nowe saye masse and offre sacrifice therin for synne If ye did wel vnderstand the matter my lord ye wold not so rayle without al charite vpon Io. 1. 10. priestes as ye now do Is not christ called 2. Timo. 2. the light à good pastour the onely mediatour of god and man he that baptizeth and many such other thinges and yet preachers of his gospel are the light of the world pastours mediatours betwene god and man by praier and offeringe of gyftes and sacrifices Hebr. 5. as paul sayeth for synne Why then may they not be called in some sense as wel workers wyth christ in reconcylinge of man vnto good as his mynysters Is it not christes office as wel to christen for Ihon baptist sayeth he it is that baptizeth and to be intercessour Ioan. 1. for man vnto god as it is to reconcile man vnto god by offeringe 1 Tim. 2. of sacrifice Is not the sacrifice of prayer repentaunce contrition of hert almes fastinge and such other thinges meanes to purchase goddes fauour mercy as it appeareth playnly in the scripture May they not then be esteamed wel sacrifices to pacyfie goddes wrath and to obteyne of hym mercy and grace throughe the merite of christes passiō and sacrifice made therby notwithstandinge that only christ satisfied sufficiently for our synnes and reconciled vs vnto god by his only sacrifice Dyd ye not then my lord il vnlearnedly deuyde the kyndes of sacrifices yn this your booke Who but yow wil saye that that repentance and contrition of à sinners hart is à sacrifice of à reconciled man and of laude It is also à perillous errour that ye do teach my lord when ye saye that christ did so purge an infinite heape of synnes by his one oblation that he remitted them acquyeted our cōsciēces and that there remayneth nowe vtterly no sacrifice for synne For as I denye The confutation not but he did merite and deserue by his death grace and mercy for remission of al the whole worldes synnes euen so he remitted yn effecte and actually when he died the synnes of very fewe for he suffered for vs as paul sayeth Ro. 5. whē we were yet goddes ennymies and synners For yf he had in dede remytted mēnes synnes actually and acquyeted their cōsciences yn acte as ye write here why then sayed saynt Ro. 6. paule that we dye vnto synne in baptisme Why then sayed he that christ Ephes 5. purgeth his spouse the church from synne by baptisme Why bade sainct Peter after christes passion that the Act. 2 ▪ people should repent that euery one of them might be baptized for remission Matth. 6 of their synnes Why commaunded Luc. 24 then christ men to aske remission of their synnes and bade his apostles after his resurrection to preach penaūce for remission of synne Why sayed also saint Ihon that yf we do say that 1. Ioan. 1 we haue not synne in vs we say not truely And if we do confesse oure synnes god wil forgeue them vs and that there is à synne vnto death Doth it not 1. Ioan 5 then openly appeare that christe did only merite and purchase grace and remission of our synnes by his passion and that actually he remitted them not nor quyeted mennes consciēces as ye saye vntruely my lord that he did but that the actual remission of them and quyetinge of mennes consciences must be obteyned by fayth hope fear repentaunce prayer almes dedes fastinge charite and receauinge of the holy sacramentes Who sayeth The byshop fo 10. lib. 5. that priestes do merite or deserue remission of sinnes by their sacrifice made at masse Saye we not that onely christ merited and deserued remission of synne by his death and blouddie sacrifice Rom. 3. made vpon the crosse as paule sayeth and that the sacrifice made in the masse by christ hymselfe chiefely and of the prieste as à mynistre at his commaundement is onely an application of that his merite vnto men for the free and francke remission of their synnes Who is so madde to say as ye fayne that we do that the acte or administration of à priest hath the same office that christ executed in offeringe Fo. 108 hymselfe vpon the crosse for vs We say not that christes sacrifice is imperfecte nor vnsufficient but most perfecte and sufficient in itselfe for the remission of al the worldes synnes and yet the most part of the world shal be damned throughe their owne default and throught want of 1. Fo. 2 Matth. 22. application of christes death and therfore christ sayed that his bloud should Matth. 26 be shedde for many and not for al and sainct Paul wytnesseth that christ offered hymselfe to consume away Heb. 9 many mennes synnes and not al because many men sayeth vpon that texte Chrisostom wil not do their duite christes sacrifice is in itselfe sayeth he sufficient to saue al men and he saueth al Heb. 7 as much as lyeth in hym Now ye alleage sainct Paul sayinge that The bysshop christes priesthod can not passe from one to an other Which sentence maketh The confutation nothinge for your purpose to proue that priestes offre not sacrifices for synne For who sayeth that christes priesthood passeth from hym to any
apostles tyme and wrote saynt peters and paules passion wytnesseth euidently that saynt peter saw christ and talked wyth hym when he was goyng out of Rome for fear of persecution and that peter sayed to hym lord whyther goest thou To whom christ anusweared I go to Rome to be Crucyfied agayne Then anon after christ departed away from peter and peter vnderstandyng that Christment he wold be crucyfied agayne not in his oune bodie but in hym retourned to Rome and there was crucified for christes sake Of this Lib. 5. coÌ„meÌ„ storie wrote Egesippus which was very Lib. 5. epist nighe to the apostles tyme and also S. Ambrose This storie declareth that Christ ascended in to heauen and yet he is also iÌ„ the blessed sacrament of the aulter bodilie althoughe christ departed hence at the tyme of his ascension yn to heauen and sitteâ—hâ— at the right hand of god his father yet he may be also here yn the blessed sacrament of the aulter This is the very catholike fayth which christes church that caÌ„ not whollie erre yn the fayth hath euer taught doth and shal euer vntil the worldes ende Wherfore leaue reasoniÌ„g reader vpoÌ„ this matter and geue credence to this oure mother the churche and than thou shalt neuer be disceaued yn any point of thy fayth because she neuer The catholyke church erreth not yn the faith Matth. 16. erreth whollie theryn For promysed not christ that hel gates which are synne and heresies by which men do entre yn to hel should not preuaile agaiÌ„st Matth. vlt. her Sayed he not also that he wold be with the churche vntil the worldes ende Hou then could she erre so shamefullie these M. ccccc yeres and mo as to beleue that christ was bodilye in the sacrament and to honoure hym therin and yet he was not there but bare bread wyne What cal ye Note my lord this yf it be not hel gates to preuaile against christes church Hou could she be disceaâ—ed so many yeres in this weightie matter of our fayth with whom christ the trueth it selfe euer was as he promysed to be Did not christ saye that he wold be in the middes of twoo or three asseÌ„bled in his name Was he not theÌ„ emonge In concilio lateranensi the M. ccc xv fathers which were gathered together out of al costes of christendome and determyned that the Matth. vlt. bread and wyne were yn their natures and substances vtterly turned yn to christes very natural bodye bloud and that there remayned only their qualites and properties The apostles Act. 15. with the elders were assembled together at hierusalem yn à councel for the decysion of à question touchynge the chargynge of the Gentyles with the keping of Moses law and wheÌ„ they had done finyshed that their counsail Actorum 15 S. Iames ponounced their sentence and sayed that it pleased the holy goost and them that the gentyles should not be burdened with that ceremonial law by which it appeareth playnly that the holy goost ruleth and directeth the councels lefullye assembled that they erre not yn the fayth why then doth he not euen so nou to Marke reader the councels and hath euer done Hath nowe christ forsaken his deare IoaÌ„ 14 16. spouse the church Dyd he not promyse to send his holy spirite to the churche whiche should teach her al trueth and abyde stil with her for euer Hath he not then yet performed this his promyse which he made to his apostles and yn them to the whole churche at al tymes being Of did he not fulfil it vntil Berengarius came BereÌ„gariuâ— which about M. yeares after that promes Was the first autour of this heresie which he did penytently abiure and recante was made first of al men taught and maynteyned this heresie which sayeth that christes very natural bodye is not reallye in the blessed sacrament of the aulter Was this promes made onlie to hym and his scholers Was it made to a feu carnal vnlearned men yn any one countrey not rather to al the whole catholike churche and to al christen nations Was berengarius which was an hereretike in many other pointes as stories do wytnesse of hym and also à man of à very il lyfe a meter man and more worthye to receaue the performance of that highe pròmes than any of the apostles were or than any other parsoÌ„ which then lyued or els sense yea thaÌ„ al the churche of christ But lette vs graunt that this promes was not fulfillyd nor the trueth in this matter declared vntil BereÌ„garius came that the Marke wel reader this holy ghoost the spirite of the trueth was geuen vnto hym and first did sette furth by hym this verite Tel me then hou it chaunced that the holy goost forsoke hym suffered hym to recante to abiure forswaere for euer that opinion departinge out of this world with great repentance for that his heresie Did not Christ saye that the holy goost should euer abyde with them to whoÌ„ he was promysed Did not Berengarius which first wrote against this our fayth of the sacrament Li. de gestis regum fâ—aÌ„ corum in vita Henrici Regis Franciae recaÌ„te his heresie wyllyngly as Gagwinus testifieth and dyed wyth great repentaunce for yt For this was his last recantation I Berengarius do beleue BereÌ„garius later recantation wyih my hert and confesse wyth my mouth that the bread wyne which are set vpon the aulter are throughe prayer and the wordes of christ in substance turned in to our sauiours body and bloud which he toke of his mother offered vpon the crosse and that nowe doth sit in heauen at the fathers ryght hand and that this is not done only by á signe and the vertu of the sacrament but in the propriete of nature and the veryte of substance This was his confession and beliefe euen vntil his death Our lord gyue al theÌ„ that haue foloued his errour in this matter grace to forsake it by his exaÌ„ple and to dye in the true fayth of christ as he did After this mans death by the space of c yeres and more no man wrote against the very real presence of Christes natural body in the sacrament Then at the length came Almericus heresie one Almericus à wycked man which sayed that christes body was as wel in al manier of bread and in euery other thing els as in the blessed sacrament of the aulter After hym noman spake as much as we can fynde yn wryting against the catholike faith of this matter the space of more then á hundred yeres Then rose vp one Ihon wyclefe our countrey man which of mere malice that he could not obteyne the bysshoprych of worcetur and because he Wyclefes heresie was excommunycated and banyshed out of oxford sowed many heresies in England emong which this that my lord defendeth in his booke was one
of the scriptures the general conciles and the docteurs expositions of gods word to be so much blynded and so long à tyme But pride wyl haue à fal as it hath euer had heretofore espacially in theÌ„ that haue matched them selfes in matieres of religion against his dear espouse the church agaynst whom hel gates that is to say synne heresie neuer could nor neuer shal preuaile For did not Matth. 16. christ which euer was hard in his prayers as he sayth hym self praye for Peter that his fayth that is to say the fayth of the catholike church which Lucae 20. Ioan. 11. Heb. 5. he had receaued and confessed should not decaye Agayne doth not paul affirme Ephes 5. that christ loued his spouse the church so dearly that he gaue hymself for her to death for to cleanse her froÌ„ al fylthynes of synne that she should not haue one spotte therof Houe can these sainges of christ and paul stand wyth their opinion that say as my lord doth that the church hath erred yn the fayth and hath committed idolatry so many hundred yeares euen seÌ„ce the begynnyng of it Is this christ dearly to loue her Is this the office of Ro 12. 1. Cor. 11. 12 Coloss 1. à good husband towardes his wyfe Is this to purge her from euery spot of synne Wold christ which is head of the church and the church his body suffre that his oune hody runne in to heresie superstition blasphemye Marke 1. paril 9. Psal 136 such other abymynable crimes and to abide so long yn them He suffered the Synagoge of the ieues to fal yn to bodilie captyuite and to lye afflicted theryn but. lxx yeres and then he made her francke and free agayne and wold he then suffre christes church which he loued much more then he did the Synagoge to runne in to such abomynations and to continue stil in them at the least as my lord sayeth in his booke foure or fyue hundreth yeares Went not as christ sayth in Matth. 20. the parable god furth in the morning early to cal men to wourke yn his vyneyard Howe is it then true that he called not men vnto the ryght fayth of this sacrameÌ„t the space of M. yeres after this sacrament was instituted vntil berengarius came and then called but à very fewe in nombre Called not christ his church the kyndome Matthaei 13 Note of heauen Why then do these men make her the kyndom of hel by ascribinge vnto her heresie blasphemye idolatrie What blynd arrogancye and arrogant blyndnes is this Who can abide it What hart is so hard and stony that it can forbeare weapyng lamenting and mournyng for them that are this blynded do dailie make many other meÌ„ so blynd that they do fal vnwares headlong in to the den of heresie and damnation for euer Cal and crye good reader contynuallie Psal 67. nyght daye vnto god and saye Aryse ó lord aryse that thy ennymies may be dispersed and confounded Say deuoutly wyth tongue and Psal 43. mynde Aryse vp o lord why doest thou sleap Aryse vp expel vs not from the for euer Why turnest thow thy face from vs Doest thou forget our pouerte and trouble Arise vp ó lord helpe vs ó lord and delyuer vs for thy names sake Pray I say Christian reader and ceasse not that thou be not led yn to tentation and fal froÌ„ the ryght belief of the holy church but that thou maest stand theryn maÌ„ly and confesse it vntil thy death and therby obteyne that infinite and endles ioyes which god hath promysed vnto al that contynue in his loue and the kepyng of his commaundementes vntil their lyfes endes The whych our lord Iesus Christ for his deare and bytter passions sake graunt vnto vs to whom wyth the father and the holie goost be honour and prayse for euer Amen ⧠That it pertayneth onlye vnto the church of christ to expound the scripture to discusse al doubtes of our fayth Whych shal at any tyme ryse emonge vs And that also the general concils ought not to be despised but much regarded obediently receaued and foloued NOwe for as much as euery man is as Dauid and Paul Psal 115 affirme à lier of hymself and the holie spirit of god Rom. 3. was promysed of Christ vnto the church to teache her al trueth and to abide stil wyth her for euer for to rule Ioan. 14. 1â— directe and lead her from tyme to tyme that she shold not erre in the faith and pure religion of Christ who can iustly denye but that the authorite to expound the scriptures and to determyne controuersies of the fayth rysing out of the same must neades pertayne vnto her only and not vnto one particuliere person nor to any one countrey or region For as S. Augustine A verite vnwritten sayed that he wold not haue beleued the euangele except christes De praescript haereticorum church had moued hym so to do and agayne as we knowe not which is scripture and which is not but only as Tertulian saith by the church so hou can I be certayne of the ryght sense of scripture and what I ought to beleue but by the catholike church If an heretike shold nowe denye any part of the scripture as Manicbaeus and other refused al the old testameÌ„t as MarcioÌ„ Holie scripture can not be ê“ued to be scripture but onlie by the church denyed al the gospels except lukes as Ebion wold not receaue pauls epistles and as luther repealed S. Iames epistle and the Apocalypsis what haue we to conuict theÌ„ but the churches authorite Why then ought not the church to expound scripture and to be iudge yn al matters of trauerse in religion For how tel me can the scripture be theryn iudge which euery man taketh as he lysteth and expoundeth it as lyrineÌ„sis sayeth also as experieÌ„ce doth teach after his oune mynde fantasie Did not al heretikes that euer haue bene afore our daies and that noue are alleage scripture for them as wel as the catholike men May she then Which is à wytnes alleaged vpon both sides be iudge betwene them This moued Tertulian to say that in De praescr matieres of doubt in our fayth we must not apeale vnto the scripture in which there is either no victorie or vncertayne or els but lyttle certayne but vnto the church of christ which is euer gouerned and ruled by the holie goost and so erreth not whollie in our fayth Did not this thing also stere the fathers euen at the begynnyng of the church to cal and make assembles and general concels to discusse matters of controuersie and to suppresse heresies What els but that caused S. Austen Ianuario to affirme that the authorite of general concils was very holsome good for mennes saluation that the iudgement of then ought to be preferred before any one bysshops iudgement and the
concel of any one region or Lib. 2. ca. 1. contrae Donatistas de bap countrey Did not also the same thing moue hym to say that he did wel yn folowing the custome establyshed after ward by à general counsail yea althoughe the trueth lay yet vnknowē hidde S. Cyprian wyth almost lxxx Lib. 7. cap. 27. De bap contra Donatistas bysshops assembled yn à councel yn Africa erred and à general counsail afterward corrected their errour What follie then were it to beleue the Lib. 1. ca. 18 de bapt contra Donatistas determynation and doctrine of any one region before à general councel Wherfore let vs folow such councels as al holie men haue done afore our daies and not streight way denye thē yf they be against our opinions for so did euer al heretikes Arius sayed that Nicene concile erred Nestorius affirmed that the councel of Ephesus was disceaued Eutiches refused the counsail of Chalcedon and so did euer al other heretikes say that the councels erred which did condemne their opinions but let vs folow rather S. Athanasius Hilary Cyprian Austen Cyril and such blessed fathers and great learned men which both were at general councels and also did euer regarde much their sentences and determynations in matters of our fayth If we thus do we shal not be disceaued yn our beliefe but euer continue yn it that we may say whith S. Hierom I Ad oceanū pamma chium wil keepe that fayth in my age yn which I was borne à child also wyth saint Paul I haue foughten à good battel finyshed my course and kept my fayth There is à croune of ryghteousnes layed vp for me which our lord à iust iudge shal rendre vnto me at that 2. tim 4. day and to al that loue his commyng Vnto whom be al prayse world wythout ende Amen The confutation of certen sentences whych are in the preface of the Bysshoppes booke But the Romysh Antichrist to deface The bysshop this great benefite of christ hath taught that christes sacrifice made vpon the crosse is not à sufficient satisfaction and redemption for synne wythout an other sacrifice deuised by hym and made by à priest c. Who sayth my lord that christes The confutation sacrifice made vpon the crosse is not à sufficient satisfaction for the remissiō of the synnes of the whole world Why do ye blame vs in that whych we defend not Haue not I declared in my boke of the holy masse that christes sacrifice is sufficient of it selfe to saue al the whole world and that the sacrifice of the masse is the very selfe same sacrifice touchyng the thinges offered which are christes natural body and bloud and that it is distinct onely from it in the maner of offering and is à meane to apply yt vnto vs for the remission of our synnes It is also false that the bysshop of Rome deuised this sacrifice for christ hym selfe did institute it as I wil proue by gods grace in the confutation of the fyft boke Ye say my lord that the bysshop of Rome deuised the sacrifice of the masse and that à priest maketh no more Libr. 5. sacrifice for our synnes then the laye man doth and also that your doctrine is approued of the ancient docters which your saynges are very false for the holy martyr Anacletus that was whythin lx yeres after christes passion this wryteth of that sacrifice of Epist 1. omnibus ecclesiis scripta the masse They that do make sacrifice perfectely vnto god ought not to be vexed but to be borne wyth al conforted and worshipped of al men But when they do make sacrifice vnto our lord they ought not to do it alone wythout wytnes that they myght be proued to haue made sacrifice vnto god in places haloued Now wil ye say my lord that this blessed martyr deuised this sacrifice of his oune head against christes sacrifice He affirmeth that priestes do make sacrifice at masse ye deny vtterly that they make any sacrifice more then the laye man doth Whether of you twoo is more worthy to be beleued Heare what S. Clement pauls compaignion in preachyng of the gospel sayeth in this matter these are his wordes vnto S. Iames the apostle Let there be so many hoostes Epistola 2. offered vpon the aulter as may suffice the people What can ye now say my lord vnto this holy martyr Doth he not make playne mention here both of the sacrifice of the masse and also of an aulter for that sacrifice to be made vpon May ye not then my lord be ashamed of your wrytyng that this sacrifice of the masse was deuised by the bisshop of Rome against christes blouddy sacrifice and that priestes make no more sacrifice then the layte doth Why do ye cast doune the aulters which the apostles vsed to say masse and to offer sacrifice vpon Is this to reforme and restore as ye pretende christes religion vnto the state that it was in at the begynnyng of the chuch Do ye not rather destroy that which the primitiue church euer vsed But S. Clement sayeth agayne Epist 3. vnto S. Iames. We must knowe gods wyl whyles we do lyue here where the place is to offre sacrifice for we may The masse is à sacrifice not of late deuised not make sacrifice and say masses yn any other places then yn which our oune bysshop hath commaunded or yn that place that is or shal be consecrated by the bysshops debite of that cite For these thynges shal not be other wyse wel done both the old and also the neue testament bearyng ther vnto wytnes The apostles learned these thinges of our lord and taught thē vs. Who nowe may not see playnly my lord howe far your doctrine dissēteth from the apostles and the anciēt docters teaching and beliefe S. Clement sayeth that christe taught his apostles to offre sacrifice at masse and yn what place they shold do it that the apostles taught the same vnto him and his feloes ye my lord say that the bysshop of Rome deuysed that sacrifice and that priestes do make no sacrifice more then the laye people do and yet ye affirme in the title of your book that this your doctrine is approued by the cōsent of the most ancient doctours of the church O what meane ye my lord Thinke ye to blere mennes eyes after such sorte Thynke ye that we do not espie what ye goo Epistola ad burdegalēses cap. 3. about S. Martial peters scholer thus writeth of the masses sacrifice A sacrifice is offered vpon an aulter vnto god not to man nor angel Nor that is An aulter for masse to be sayed vpon not only done vpon an aulter haloued but à cleane sacrifice is offered vnto god yn euery place as he doth testifie whose body and bloud we offre to obteyne euerlasting life Do ye not yet my lord blusse May ye not wel repēt your labour
spent in settinge furth of this your booke seyng this disciple of S. peter so openly speaketh both of the presence of christes body bloud in the holy sacrament and also of the sacrifice of the masse Why also do ye destroy aulters which were vsed in the apostles tyme as it appeareth here for masses to be sayed vpon What I The masse is à sacrifice propitiaetori for synne pray you my lord is it to offre christes body and bloud at masse to purchase therby euerlasting life yf it be not the masse to be à sacrifice to pacifie gods wrath for synne and to obteyne his mercy Why then do ye denye this and say that such doctrine is blasphemous and iniurious vnto christ and his sacrifice Wold ye that we shold beleue your sayng before al these al other old godly fathers doctrine Heare yet ones agayne this holy martyr S. peters scholer which saieth thus That same thing that the Iewes did The masse is à sacrifice for synne kil throughe enuye we set furth vpon the aulter for our saluation knowyng that by this remedy alone the life that euer lasteth shal be geuen to vs and death dreauen away from vs for our lord hym selfe bade vs do this in remēbraunce Lucae 22 of hym Loo my lord this blessed martyr S. peters disciple affirmeth that priestes do offre for our saluation to get heauen and to auoyed hel the selfe same thinge vpon an aulter that the ieues did put vnto death Wyth what face do ye thē denye that christes bodye is yn the sacrament but bread only à signe of it and say also that the masse is no sacrifice at al for synne This father sayeth that christ commaunded sacrifice to be made of his body and bloud for our saluation and are ye not my lord ashamed then to say that the sacrifice of the masse was deuysed by the bysshop of Rome against christes sacrifice which he made vpon the crosse Who denyeth my lord but that christes sacrifice made vpon the crosse is sufficient for the remission of the synnes of the whole world But what therof Wil ye of that gather either that it did euen when it was made first vpon the crosse take away cleane in effect and actually al Note mens synnes or els that it neadeth none application to take effecte in vs for our saluation Why thē shold there be any hel or any man be damned For was not that his sacrifice à sufficient redemption 1. Ioan. 2 for the synnes of al the whole world Agayne yf the sacrifice of christ made vpon the crosse neade no application why shold we neade to beleue in hym to hope to feare god to do penaunce for our synnes to praye to fast to gyue almes to loue god to keepe his commaundementes or to do any good May we not then saye as 1. Cor. 15 many haue done and yet do let vs eate drinke and make good chere for christ hath done al enoughe for vs He wil not lose one of vs that he hath bought so dearly This many men do saye that are your scholers my lord they may gather no lesse out of many places of this your boke althoughe ye neuer ment any such thinge Wherfore seyyng christ did not actually nor in effecte take away by his death the synnes of men but onely as à meriter and deseruer of grace and remission of our synnes he hath prepared à remedie to heale cure them that receaue do and keepe al such thinges which he hath appoynted to be meanes to applye that his benefite vertu strēgth of his passion vnto them Why then may not the sacrifice of the masse be such à meane emoūg many other mo for that application of christes merite vnto vs wythout any derogation of the perfection sufficientcye of christes sacrifice made by his death Sayed Heb. 5. not S Paul that christ was made the cause of saluation not of al men absolutely but to them that obeyed hym Doth not he then plainly declare that this obedience of man is necessarie for the application of christes perfect sacrifice and yet that proueth no imperfectiō at al in that sacrifice Sayed not Coloss 1. also S paul that christ had pacyfied his fathers wrath recōciled vs vnto hym by his death and yet not wythstanding that that his sacrifice was ful perfect and sufficient he sayed that he did supplye those thinges whych lacked in christes passions when he suffered afflictions and persecution in his bodie for the people What mēt he my lord els but that the passions afflictions and peynes which he suffered for the settyng furth and defendyng of the gospel were meanes to applie christes perfect and sufficient sacrifice vnto the people for the remission of their synnes and their saluation Why then sayed ye that they which defende the sacrifice of the masse as an instrument and à meane to applye christes passion vnto vs for our saluation do it to supplye the imperfection of christes sacrifice and to do that for vs which christ either for lacke of charite did not for vs or els for lacke of pouer could not do Were ye not playnely disceaued my lord when ye wrote this against the sacrifice of the masse Recāte then for shame recāte this noughty doctrine teach it no more Now to the confutatiō of your first boke ⧠The Confutation of the first booke What so euer can not be grounded The bysshop fo 1. pa. 2 vpon the scripture touchyng oure fayth is mans deuyse chaungeable vncertayne What saye ye then my lord vnto The Confutation the baptisme of children For of it S. Austen thus writeth vpō the Genesis The custome of our mother the churche Lib. 1◠ca. 23. ad literam in baptizing of children is not be despised nor to be iudged superfluous in any wyse nother it ought to be beleued excepte it had bene à tradition of the apostles Agayne origen sayeth In ca. 6. ad Romanos after this maner The church hath receaued à tradition of the apostles to geue baptisme also to children See ye not noue howe that ye erre For Saynt Austen sayeth that the baptisme of children ought not to be beleued to be necessarie for their saluation yf it had not bene à tradition of the apostles ye saye what so euer is not grounded vpon the scripture touching our faith is mans deuise c. Thynke ye that the baptisme of children is grounded vpon scripture when S. Austen sayeth yt is only à tradition of the apostles Are ye better learned then he and origen that ye can fynde scripture for it where they could finde none Also by what scripture is the baptisme mynistred of an heretike or à schismatike approued to be good and auayleable Sayeth not also S. Austen that De vnico bapt contra Donatistas there is no scripture to proue it Called not also S. Hierom. Eluidium an heretike
diseases were healed and our synnes pardoned and so dyd neuer no priest nor creature but he nor he did the same neuer but ones What The confutation ignorance is this my lord that ye are yn Who denyeth that Christ hath redeamed vs perfectly and sufficiently by his one sacrifice ones for al offered vpon the crosse at the least coÌ„cernyng his office duyte parte and merite but yet not in effecte and actually as it is declared before but he only then deserued grace remission of synne and euer lasting lyfe for al them that wold beleue in hym hope in gods mercy fear god do penaunce for their synnes praye gyue almes to the poore fast receaue the sacrameÌ„tes loue god and their neyghbours keape gods Hebr. 5. facto est causa salutis c. commaundementes Why then may we not wel say that à priest as à ministre of god sayeth masse and offereth christes body and bloudde for to applye his sacrifice made vpon the crosse vnto vs for the actuall remission of our synnes althoughe they do not take away our synnes nor pardonne them nor heale our diseases but god onely doth yt for christes perfect sacrifices sake For sayeth not the scripture Matth. 6. Marci 11. 1. Timo. 4. Matth. â— Iacoâ—i 5. that we do forgeue one an other our offences that the preacher of gods word doth saue the people and hymselfe therby that we must praye for the remission of our synnes of others also that they may be saued that Ecclesiast 1. Ioan. 20. Daniel 4. fear expelleth synne that priestes do remitte synne that synne is taken a way by almes fastinge baptisme Danielis 4. Luc. 11. Matth. 17. Esaie 43 and yet god only for christes merites sake remitteth our synnes Ye saye that euery man must apply christes sacrifice and merite vnto hymselfe and Abacuc 2. by his oune fayth receaue the frute of it at christes handes not at the priestes What then my lord Is this à good argument I besech yow euery man must receaue the benefite of christes death by his oune faith at christes handes ergo the priest sayeth not masse for the obteyning the remissioÌ„ of synnes Do not they for whom the priest offereth christ at masse receaue that christes benefite for the remission of their synnes and saluation throughe their faith and repentaunce of god only for christes sake Doth not this your argument my lord proue as much against oure praying one for an other Iacobi 5 Matth. 28. preaching of the gospel ministring of the sacramentes for the remission of our synnes and against many such other thinges requyred of god in the scripture for remission of our synnes Marke reader and saluation as it doth against the sacrifice of the masse For must they not receaue of christ by their oune fayth remission of their synnes for whom ye daily praye to whom ye do ministre the sacramentes and preache gods word Why then did yow thus trifie myspend your tyme in such vayne thinges to seduce the people Ceasse for shame ceasse I saye thus to reason vnreasonably and vnlearnedly against the trueth which euer obteyneth the 3 Esd 3. psal 11â— victorie and endureth Thus ye ende your first boke and so I do myn The confutation of the seconde The bysshop booke which is of Transubstantiation After ye had my lord made to the Lib. 2. ca. 2. fo 18. pa. 1. reader à great promes in the begynning of this your booke ye saye that christ gaue at his last soupper bread vnto his disciples and for the profe therof ye say thus Whan christ sayed This the bread say thei remayned O vayne tryfler And whan he sayed is yet the bread remayned stil And whaÌ„ he sayed bo yet the bread was there stil But when he finished the whole sentence This is my body thaÌ„ they say the bread was gone and there remayneth no substaÌ„ce but christes body as thoughe the bread could not remayne when it is made á sacrameÌ„t This is in dede my The confutation lord the very true sense of those christes wordes althoughe ye mocke much therat as it doth right wel become your estate and degree and your reason maketh no lesse against your oune My lords reason is as muâ—h against his oune doctrine as it is against oures opinion than it doth against oures For the bread and wyne are not made holy signes as ye say that they are only of christes body and bloud vntil the wordes of consecration be fully pronounced and therfore we may vse this your oune reason after lyke sorte against your doctrine as ye do vse it against oures Agayne when the priest baptizeth à child saying I do christen Matth. 28. the in the name of the father the sonne and the holy goost the child is not baptized nor his sinnes forgeueÌ„ hym when the priest sayeth I christen the and so of the rest of those wordes but only whan the whole sentence is pronounced â—uc 22. Moreouer christ gaue vnto his apostles authorite to coÌ„secrate the bread and wyne to offre his body and bloud in sacrifice and to ministre theÌ„ vnto other when he saied do this in remembraunce of me and yet when he sayed Do they had not that authorite nor when he sayed This but when al these wordes were spoken or els he speakinge them gaue that authorite Wherfore ye haue gotten nothing by this your reasoning my lord but only declared therby your ignoraunce as ye do when you folowing your great Matth. 26. Hoc est c god peter martyr denye that these wordes This is my body are the wordes of consecration For S. Ireneus Lib. 4. c. 32. De coena d. Tertulian Saint CypriaÌ„ Chrysostom Hierom Ambrose basile libro de institutione monachorum cap. 70. Damascene Contione 2. in psal 33. lib. 4. cap. 14. S. Austen and many other of the oldest writers affirme plainly that those are the wordes of consecratioÌ„ but I wil rehearse nowe onely the wordes of certen of them for diuers causes S. Ambrose thus writeth Afore it be consecrated it is bread Lib 4. ca. â— de sacramentis but after christes wordes are come vnto it is christes body Heare hym saying Take and eate This is my body S. Damascene also saieth The bread Lib. 4. c. 14. and wyne are not à figure of the body and bloud of christ god forbidde that but our lordes body it selfe ioyned vnto the godhead our lord hymselfe sayng This is my bodye not à figure of my bodye but my bodye Is Marke reader not this plainly spoken of that holy saint to declare both that those are the wordes of consecration and also that christes very natural body and bloud are in the sacrament and not only à figure of them Where it not theÌ„ great folly to beleue your doctrine my lord before his which was à notable clearke Hom.
which christe hymselfe offered ones by his death to clense vs from synne The syxt and last lesson is that the hoost or sacrifice which priestes do offre dailie can not be cōsumed and therfore it is not bread and wyne for they are sone consumed but christes body bloud which are not consumed in eatinge and drinkīge of them but they stil euer remayne whol and safe Nowe à mā may see euidently that my lordes doctrine is against saint Chrysostoms beliefe and teachinge and that he rayleth vpon hym and his doctrine in this his last booke For first my lord sayeth that priestes haue inuented of them selfes à newe sacrifice vnto the great blasphemie yniurye of christ But ancient docters saye that christ hymselfe offered the same sacrifice that priestes offre at masse both at his last soupper and vpon the crosse also and commaunded priestes to offre yt in remembraunce of his death as these autoritees do shewe manyfestly S. Ireneus aboue M. ccc lxxiiij wrote thus Christ toke bread and gaue thankes sayinge lib. 4. ca. 32. Christ did institute the sacrifice of the masse This is my body And toke the chalice of wyne and confessed it to be his bloud and he taught à newe sacrifice of the newe testament which the church receauinge of the apostles offereth vnto god in al the whole world This holy martyr which was verye nyght christes tyme sayeth that christ taughte his apostles at his mandy by say in he these wordes This is my bodie This is my bloud à newe sacrifice of the newe testamēt that the apostles taught it vnto the church which offereth the same yn the whole world and my lord sayeth that christ offered not his body and bloud in sacrifice at his last soupper nor taught his apostles to offre them in sacrifice nor finally that priestes offre any sactifice more then the laite doth but they haue iuuented à newe sacrifice distincted frō christes iuiurious and blasphemous vnto it What is this yf it be not playne blyndnes and ignoraunce Is this my lord your doctryne to be approued of the auncyent docters sainges S. Cyprian agreeth wyth this saynge Luc. 22. Epist lib. 2. epist 3. If our lord iusus christ and god hymselfe be the highe priest of god the father and he hymselfe did first offre à sacrifice vnto god the father and hath commaunded that same to be done in remembraunce of hym that priest is verily christes vicar which doth folowe that thynge that christ hath done And then he offereth in the church á true and à ful sacrifice vnto god yf he begynne to offre as he may perceaue that christ offered And in the begynnynge of that epistle he sayeth that christ is the authour and teacher of this sacrifice of the masse and bade priestes Homi. 24. in 1. Cor. 10. offre it vnto god as he hymselfe had done afore at his mandy Chrysostom Homi. 2. in 2. time 1. sayeth also thus But christ hath prepared à muche more wounderful and à magnificent sacrifice both whē he chaunged the sacrifice it selfe and also when he did commaunde hym selfe to be offered in the steade of brute beastes which were offered in the Homi. 2. in 2 Tim. 1. old lawe Agayne he writeth thus that holy oblation whether peter offer it or Note this wel paule or els à priest what soeuer his deseruinge be is the same sacrifice which christ hymselfe gaue vnto his disciples and which also priestes do nowe make This the priestes sacrifice hath in it nothinge lesse than that of christes makinge Why so because men do not make holy this the priestes sacrifice but christ that had made that his owne sacrifice holy afore For as the wordes which christ spake are the same that the priestes do nowe also pronounce euen so is the sacrifice also the same Then he concludeth sayinge Wherfore this sacrifice is christes body and that also He that thinketh that this bodye hath any thynge lesse than that knweth not that it is christ which is nowe also present and worketh Eusebius which was about M cc yeres passed Eusebius lib 1. ca. 10. Demonst euangelicae holdeth also against my lordes doctryne saiynge Wherfore after al thiges christ wrought à certen merueylous host and an excellent sacrifice he offered it vnto his father for al our saluation and did ordayne that we should offre à remembraunce of that same thinge to god hymselfe for à sacrifice Ambrose sayeth I o lord remēbringe thy passion do come vnto thy Primae precatione praeparāte ad missam aulter althoughe I be à synner that I may offre to the that sacrifice which thow diddest ordeyne and commaunde to be offered for our saluation in remembraunce De eccles hierarch of the. S. Dionyse paules disciple writeth thus Wherfore he both reuerently and also accordynge to the office of à bysshop after holy prayses of goddes workes excuseth hymselfe that he offereth à sacrifice of saluatiō which is excellēter than he is hymselfe criynge out vnto hym Thow diddest bydde o lord Do ye this for à remembraunce of me Ignatius Luc. 22. 1. Cor. 11. Epist 8. S. Ihons scholer sayeth It is not leful to offre nother make sacrifice nor to celebrate masses without the byshops autorite or consent Fynallie for I passe ouer many other doctours autorites li. 10. ed. 20 de ciuitate dei Austen hath thus speakinge of christes blouddy sacrifice made vpon the crosse A sacrament of the which thinge he wold that the dailie sacrifice of the church should be seiynge he is the head of his bodie the church and she also is the body of that head as wel she by hym as he by her vsed to be offered in sacrifice Nowe can my lord iustely saye that priestes haue inuented Christ is offered in sacrifice of them selfes à newe sacrifice against christes sacrifice and that his doctrine is approued of al the auncient The masse is á sacrifice propitiatorye for synne doctours Moreouer let vs see whether this sacrifice of the masse which we haue now proued to be īstituted of christ be à sacrifice for remission of synne or not Of which matter thus writeth Hom. 69. ad pop Antiochenum in cap. 1. ad phil Chrysostom These thinges were not vnaduysedly rasshely or without cause ynacted or decreed of the apostles that the dead should be remembred in the dreadful misteries For thei do knowe that much good profite cōmeth vnto thē therof For whem the people Hebr. 5. shal stād holdyngvp their handes with the priestes the dreadful sacrifice is set furth how shal we not obteine gods fauour prainge for thē Agayne he sayeth We must traueile as much as may Homi. 41. in 1. Cor. 15 be that the dead may be helped not with weapinge but with prayer supplicatiōs almesses sacrifices This thinge was not inuēted without à cause nor we do not in vaine remēbre the dead ī the
masse nor we come not in vayne thither praynge for theÌ„ vnto that laÌ„be lyinge there takinge away the sinnes of the world but there doth come ther of vnto theÌ„ some coÌ„fort Ambrose affirmeth the same wheÌ„ he sayeth A laÌ„be was offered afore and à calfe now Lib. 1. cap. 48. officioruÌ„ christ is offered but he is offered as à maÌ„ as it were receyuinge passioÌ„ he hymselfe doth offre hym selfe as à priest that he migt remite our sinnes Oratione de obitu fratris sui Satyri Agayne speakinge of his brother Satyrus departed heÌ„ce he sayeth I coÌ„meÌ„de vnto the ó god almyghtie the innoceÌ„t soul of my brother now dead I offre to the my sacrifice Take mercifully and gladly the present or gyft of à brother the sacrifice of à priest Againe he saieth vntoone faustine coÌ„fortiÌ„ge hym lameÌ„tiÌ„ge the death of his suster I iudge that she is not so much to be lameÌ„ted as to be prayed for nor so much to be wept for as her soul to be coÌ„meÌ„ded vnto oure lord with sacrifices He sayeth also thê° We haue seene the prince of priestes In psal 38. coÌ„minge vnto vs. We sawe hym hard hiÌ„ offeringe for vs his bloud Lette vs priestes folowe as we may offre sacrifice for the people althoughe we be weake by oure deseruinge yet we are honorable throughe the sacrifice for Lib. de heresibus haeres 53. albeit christ is not seene to be offered neuerthelesse he is offered vpon the earth when his bodie is offered Yea he is declared plainly to offre it in vs whose word maketh holie the sacrifice which is offered Saint AusteÌ„ reproued Lib. 3 Aerius for an heretike as also Epiphaphanius did because he sayed as my lord his secte doth that men should not praye for the dead nor offre sacrifice for theÌ„ S AusteÌ„ sayed thus in that In Enchir. cap. 110. ad DulcimuÌ„ 4 â—e 2 matter It is not to be denyed that the souls of meÌ„ depted are relieued throughe the godlynes of their frendes aliue when the sacrifice of oure mediatour Lege Aug. ser 11. de saÌ„ctis christ is offered for theÌ„ or els almes be geuen for theÌ„ in the churche But these thinges do profite theÌ„ which did deserue wheÌ„ they lyued that they might afterward ê“fite theÌ„ Anon after he saieth thus Therfore when sacrifices either of the aulter or els of any maner of al-masses are offered for al the dead wich were baptized they are thaÌ„kes geuiÌ„ge Note this for theÌ„ that be very good people for theÌ„ which are not very badde they are propitiations or purchasinges of mercy fauour of god But whoÌ„ they do ê“fite either they profite vnto this thiÌ„ge that there may be ful remissioÌ„ or els at the least that the peyne should be made more tollerable What can ye my Tolerabilior fiat iposa damnatio lord saye nowe to this For sayeth not here S AusteÌ„ plainly that the sacrifice of the masse is à sacrifice propitiatorie for the synnes of the deade Why denye ye it theÌ„ and yet say that your doctrine is apê“ued of the old doctours agreable vnto the faith of the primatiue church of christe I do remeÌ„bre wel At lambeth my lord that about three yeres sence wheÌ„ ye reasoned with me iÌ„ this matter of purgatorie I did alleage this place of s. AusteÌ„ ye sayed vnto me that Austen was disceaued here because he sayedvt tolerabilior fiat ipsa daÌ„natio that their daÌ„nation or peyne myght be made more easy to be borne but ye did not vnderstand s. Austen for he spake not those wordes of the daÌ„ned in hel as ye then sayed that he did but only of theÌ„ that depart not very il had deserued whiles they lyued here that such sacrifices myght profite theÌ„ after their death as he sayeth for as concerning the damned whoÌ„ he calleth very badde he affirmeth that such thinges helpe not theÌ„ Austen saieth also serm 32. deverb apost It is not to be doubted but the souls departed are helped by the holy churches prayers and the sacrifice of saluation and almes when they are geueÌ„ for them that god shold deale more mercyfully with them than their synnes had deserued He sayeth Epist 44. yet ones agayne thus We must beleue that sacrifices do helpe verily some what the souls departed out of this lyfe Heare now S Alexander that holy martyr which was within lxxxxx yeres after christes death and writeth thus Our lordes passioÌ„ must be recited in al solennites of masses that are offered vnto our lord that his passioÌ„ whose bodie bloud are made may be celebrated The masses sacrifice is propitiatorie For crymes synnes are put away throughe these sacrifices offered vnto our lord and therfore his passion must be also remeÌ„bred often recited Marke reader this body bloud offered vnto our lord With such sacrifices our lord wil be delited pacified wil for gyue great synnes for emonge sacrifices there can be nothinge greater than oure lordes bodie bloud There is no sacrifice better than this but this excelleth al other which must be offered vnto our lord with à pure conscieÌ„ce receaued with á cleane mynde and worshipped The honour of the holy sacrameÌ„t of the aulter of al meÌ„ And as this sacrifice is better then other euen so it ought to be rather much made of worshipped Here are iÌ„proued three of my my lordes errours The first against the makiÌ„ge Here are of christes bodie in the sacrameÌ„t the real preseÌ„ce of it therin The secoÌ„d Three errours confuted that the masse is not à sacrifice for synne that the priest maketh no more sacrifice at masse then à lay maÌ„ doth but only ministreth the sacrameÌ„t vnto the people The third against the worshippinge of the holy sacrament But Lib. 4. ca 14 noue heare s. damascene sayinge This is the pure and vnblouddie sacrifice which oure lord saieth by the prophete Malach. 1 is offered vnto hym froÌ„ the aeste vnto the west forsoth christes bodie bloud for the establyshemeÌ„t of our soul bodie Nowe to let passe many other writers sainges I wil speake of cypriaÌ„s miÌ„de Cyprianus â–ª De coena dmini of one or twoo moo theÌ„ so ende this chaptre boke CypriaÌ„ saith After our lord had sayed this is my body this is my bloud do ye this in my remeÌ„brance as ofteÌ„ as the thinge is done with these wordes this faith the bread Marke the cup made holy with à soleÌ„ne blessinge ê“fiteth vnto the life saluatioÌ„ of the whole maÌ„ beinge both à medicine à sacrifice also to heale sucknesses to purge synne The same holy Lib. 1. epi. 9 martyr witnesseth tgat the bisshops had made à decree before is time that he should not be praied for of te priest at the aulter nor any sacrifice made