opinions agaynst the faythe as they nowe are but they shoulde shortely ceasse and the true doctryne of CHRIST and his churche florisheth agayne whiche is knowen as Vyncentius Lyrmensis wrytte a thousand yeares synce by aunciente generalytie and agreynge of the fathers in it I was moued gentyll reader to wryte thys catholyque and godlye sentence of Saynte Basyll partely because there lacked matter to fyll the shete of paper in printynge and partely for that it was verye notable and worthy to be obserued of all learned men ¶ Hereafter foloweth the preface ¶ The preface vnto the reader THE holy prophet Dauyd good christen reader saithe that the truth of our lorde abideth for euer and therfore Psal â—â— albeit many and diuers men haue from tyme to tyme euen froÌ„ the begynnynge of the churche both spoken wrytten also bokes againste it yet they coulde neuer preuayle but lost their laboures got their confusion and endlesse damnation Wherfore though the ê“phet Daniel doth say Prosternetur Danieâ—is â— veritas in terra The truth shal be troden vnder the feete on the earth yet the is not ment that al the people of god shulde treede it vnder their fete dispise it but that in the tyme of Antichriste fygured by Antiochus of whome the prophet sawe a vyâ—â—on as in the eyght chapiter of Daniel it apereth the continuall sacrifice that is the sacrifice of the masse as I wyll by gods grace hereafter proue shold be abolished and put away for the space of thre yeres and the halfe how longe Antichrist shal reigne Daniell in the twelfte chaptre testifienge the same Of the whiche place and other mo lyke written Luther is antichristes messanger to make all redye agaynste his coÌ„minge which firste of all men spake agenst the sacrifice of the holye masse except one Peter debruis by Daniel we maye well gather that Antichristes tyme approcheth and draweth very nie for as much as Marten Luther and his folowers do trauaile so earnestly but yet all in vayne to take awaye the holye sacrifice of the blessed masse whiche all chrysten nations from the fyrst institution thereof made by chryste oure sauioure at hys laste supper euen tyl our tyme the space of a thousand and fiue hundred yeres was euer beleued accepted and receaued for a sacrifice auayleable and profitable bothe for the quicke and the dead which thinge shall be openly and plenteousely declared god wyllyng here after in this booke not only by the scripture but also by general couÌ„celles and the expositions of the eldest and best learned doctours declarynge the said scripture so that no man which listeth not to winke at the lyght of the truth nor is not maried to his oâ—ne opinion shall haue any excuse to laye for his errour throughe want and lacke of knowlage of the truth Therefore reade this booke without al affection diligeÌ„tly not regardyng who made it nor againste whome it is made but what matter it doth coÌ„teyne be it neuer so rudely grosly set fourth for the easyer vnderstandynge of it Folowe the wyse mans counsaile sayeng Non contradicas Eccle. 4. verbo veritatis Say not against the worde of truth for yf thou do thou shalt laboure all in vaine and gaine therby the wrath of god and his indignation with payne euer to endure in hell with the deuyll which stode not in the truthe as Christe dothe affirme IoaÌ„ 8. This saith Paule writyng to the Romaynes after this sort Iis auteÌ„ Rom. 2. qui sunt ex coÌ„tentione qui non acquiescunt veritati credunt autem iniquitati ira indignatio To them the wrath and indignation of god shall come whiche are geuen to contention or strife and do not quietly obeye the truth but beleue the wronge or falsitie Remember this our sauiour christes Math. 16 sayeng What shal it auaile man if he wynne the whole worlde and thereby lose his soule What eschaunge Mat. 16. shall a man make for his soule If thou hast therfore erred with Peter receauynge false doctrine defeÌ„ding it and persecuting the teachers and mayntainers of the truth be not ashamed to forsake thyne errour and againe to embrace the truth Paule persecuted the truth but he forsoke his errour when god called him Saint Austen erred but he retourned agayne to the truth and vnfainedly recanted his errour Thus many other haue done whiche hadde gone from the truth whan it pleased god of his greate mercy to call them to gyue them the spirite of truth for the exilyng the spirite of errour I maye well saye to them that folow Martyn Luthers wicked Luther errours and damnable heresies and namely that which is againste the sacrifice of the holye masse neuer improued before his daies as saynt Paule saide to the Galathians greatly wonderinge Gala. 3. at their blyndnes Quis vos fascinauit non obedire veritati Who hathe bewytched you not to obeye the truth As though he had sayd ye haue had the truth so plainlye and perfectly taught you that excepte ye were witched ye could not so erre as ye now do forsaking the same If saynt Paule dyd iustlye iudge the Galathians witched because they had forsakeÌ„ the truth of the gospell which they learned not longe before throughe the inticement prouocation and persuasion of false teachers that then did preache to them howe moche more iustlye maye a man saye to them whiche are shamefullye deceaued and blynded by Martyn Luthers fond folyshe and deuellysshe doctryne Quis vos fascinauit veritati non obedire Who hath witched yow not to obeye the truth hath-Marten luther deceaued and witched you Hath he blynded you that ye can not se the truth which heretofore sence Christes byrth no man atteÌ„pted to do in this matter of the masse Hath he deceaued you Excepte one Peter de brâ—â—s which was in saynt Bernaâ—des time whiche is the autoure maintenar and defender of many and sondry plaine heresies Hath he witched you not to obeye the truth concernynge the sacrifice of the blessed masse whiche so setteth forth and auaunceth only fayth that he sticketh Only fâ—yth not to saye and defende that only through faith god forgeueth mannes synnes nothing helpyng therunto his penaunce feare charite praier forgiuinge his neighbors George Ioyes opinion trespaces nor any like thing yea that only fayth shuld saue maÌ„ though he lyued neuer so yll And because saint Iames in his epistle doth playnly condemne reproue that his deuyllysh opinion and saynt Ihons Apocalypsis also disproueth the same erroure he was not ashamed to denye them both affirmynge that these bookes are not scripture nor wrytten by Iames and Ihon the apostle Is not this a blynde doctour Is not he worthye to haue credence geuen to hym in matters of our faithe whiche doth not feare to deny the holye scripture for the mayntenaunce of a fonde and a wicked heresye against the scripture the hole churche of christendome and all wryters
is daylye offered at masse he is daylye offered in the masse withoute bloude sheddynge as thys holye counsayle sayethe and al the wrytters vpon the scripture bothe latins and grekes specially This counsayle moreouer affyrmeth in theyr epystle sente to Nestorius the heretique that the worthy receauers of Christes blessed The masse is a sacryfyce propitiatorye bodye and bloude are made holye or cleane thereby and therfore the masse is a sacryfyce not of prayse onelye but also of appeasynge goddes wrath and purchasynge to vs cleannes or holynes Fynallye it is to be noted diligently that this great assemble of lerned byshoppes calleth Chrystes flesshe Viuificatricem that is the gyuer of lyfe and that whiche geueth lyfe to them whiche lefullye and purelye do receaue it the whiche declarethe that Chryste sayenge Caro non prodest quicquam Io 6. the flesh profiteth nothing dydde not meane that hys flesshe worthelye receaued vnder fourme what christ ment saieng the flesshe profytethe nothynge of breade in the holye Sacramente dothe profytte nothynge as the heretyques do expounde it but that the Iewes carnall vnderstandynge hys wordes spoken of the eatynge of his flessh whereby they thoughte he mente they shoulde eate it rawe blouddy or sodden cutte out in peeces as meate is wonte to be solde in the shambelles shulde profit nothyng as bothe Saynt Austen Cyryllus also doth expounde that wordes of Christ in Iohan the flesh ê“fiteth nothyng or els christ ment that his flesshe of it selfe withoute the spirite ioyned to it and the godhede as the Iewes beleued it was not but onely the flesshe of a pure man not of him which was very god maÌ„ could profyt nothiÌ„g but A booke of the sacrament of the aulter of this text I haue spokeÌ„ at large in my boke of the sacrament of the aulter therfore nowe I wyll passeouer it whiche I haue touched by the waye takynge an occasion of this holy counsailes wordes affirmynge christes blessed flesshe beynge ioyned with the godhead to gyue man lyfe when it is worthelye receaued of hym in the sacramente of the aulter Nowe to go forwarde I wyll reherse the wordes of a counsell holden at NeoceÌ„saria Cano vli whych are these Presbyteri ruris in ecclesia Ciuitatis episcopo praesente vel praesbyteris vrbis ipsius offerre non possunt nec panem sanctificatum dare caliceÌ„que porrigere That is Preistes of the countrey or that dwell out of the citie may not offre in the church nor geue the breade halowed and the cuppe the bysshoppe beynge present or the preistes of the same citie Here is euident mentioÌ„ made of the preistes offerynge sacrifice vnder the fourme of bread and also of wyne conteined in the chalice This hathe in fewe wordes the counsaile kept at Laodicea a citie The counsel kepte at Laodiceâ— in Asia sayenge Tunc Laici sibi tribuent ita sancta celebrabitur ob latio that is to witte Than the laye men shall geue to them selfe peace by kyssyng the paxe and so the holy offeringe or sacrifice shal be celebrate What man wyll or can yf he wolde neuer so gladlye denye that this was spoken of the sacrifice of the masse Seing therfore good reader that not onelye fygures of the olde testament the holye prophetes and dyuers textes of the newe testamente wyth the expositions of the eldeste and greateste learned doctoures but also these generall counsayles and dyuers other whiche were ledde and guided with CHRISTES presence and the holye ghostes alsoo haue thus playnely and strongelye sette vp and establyshed the sacryfyce of the masse ageynste the whyche no man dydde speake or wryte by the space of .xv. hundred yeres whan Martyn Luther began to barke agaynste it as the dogges are wonte to barke at the lyghte of the moone in the nyght geue thou rather stedfaste credence vnto all those wytnesses approuynge yea prouynge the masse to be a sacrifyce than to Martyn Luther lutynge out of tewne Now though Luther Inteth oute of tewne this whyche is alreadye wrytten in thys booke were ynoughe and sufficiente too persuade euerye man not wedded to his opinion to beleue that the masse is a sacrifyce appeasynge goddes wrathe towardes man yet to stoppe all bablers mouthes I wyll goo further in thys matter and shewe what the holye apostelles haue doone touchynge this thynge before whome CHRISTE made hys maundy and to whom he gaue power autoritye and also commaundemente to offre hys bodye and bloudde in sacryfyce as he hadde done him selfe before Luc. 2â— 1. Cor. 11. sayenge to them Hoc facite in meam coÌ„memorationem Do ye this in remembraunce of me These disciples of Christ did make certaine Canons or rules for the instruction of Christen people the whyche saint Clement the apostle Paules company on in preachinge the gospell dyd gather together and put them in writinge as Damascene Lib. 4. ca. 18. saith whiche dyd so greatly esteme and regarde the same rules that he dyd numbre and reherse them amonge the bookes of goddes holye worde and therfore their wordes ought to be without al dout beleued They thus write Si quis episcopusvel presbyter pÌ„ter Canone 3. ordinationeÌ„ domini alià quedaÌ„ in sacrificio offerat super altare id est aut mel aut lac aut pro vino siceram c. contra coÌ„stitutionem domini facieÌ„s deponatur congruo tempore If any bysshoppe or prieste do offre vpon the aulter in Note reader the holy apostles iudgementeÌ„ in this matter sacrifice certen other thynges besyde ouer or aboue the lordes ordinaunce that is to wyt either hony or mylke or in stede of wyne drink made of corne or fruites doynge against oure lordes ordynaunce let him be deposed in a mete tyme. Lo the holye apostles of Christe whiche learned the gospell of him and reaceaued the holye ghost the spirite of truth teaching al trouth The masse is a sacryficeinstitute by Chryst to them do playnely affirme that the masse sayde of the preiste is a sacrifice of chrystes owne institution and ordinaunce Dydde not they knowe the truthe supposest thou good reader better theÌ„ Martyn Luther or any of his scoole Heare what Tertulian wryt with in clxxx yeares of chryste sayenge Tertul. de praescri Veritas illis adiudicanda est â–ª qui in ea regula in cedunt quam ecclesiae ab apostolis apostoli a Christo Christus a deo accepit That is the truth must be adiudged to theÌ„ whiche do walke in that rule whiche the churches or congregatioÌ„s of the faithfull haue receaued of the apostles the apostles of christ Christe of God but the churches dydde receaue this doctrine coÌ„cernynge the sacrifice of the masse of the apostelles as Saynt Ireneus testyfyeth whose wordes are Lib. 4. Ca. 32. rehersed before and here the same doth also appeare playnelye by thys canon or rule made of them therefore the churches of Chryste haue the truthe on theyr syde whiche
that truly write vpon the scripture euen from christes tyme to these our dayes What man or woman is so madde to be Luther denieth maÌ„s fâ—e wyll whiche dyd Symon Magus as S. Clement testifiethe that was the fyist heretikâ— after christeâ— byrth leue him which denieth the fre wyl of man and ascribeth both synne and vertue onlye to necessitie and â—othinge to man as Luther doth sayeng that we can not chose but synne when we do synne nor chose but we must neades do well when we do any good dede Is not this a great blyndnes What can be more against reason and goddes holye worde What doctryne can he more pestilent and noysome to good lyuyng For if this doctrine were true as it is moost false we shoulde neade no lawe of man nor of god no preachyng no teaching â—o good counsaile nor any semblaâ—le or lyke helpe to lyue the better with all Martyn Luther also deâ—â—eth Luther sayeth that god doth gyue no grace by the sacrameÌ„tes that god geueth any grace man thorow the blessed sacramentes Is not this man worthyâ— to be beleued of vs christeÌ„ peopleâ— He teachethe that a christen maâ— shuld not warre agaynst the Turkes Is not this holsome doctrine godlye yea is it not rather metâ— for a Turke thus to write then â–ª christen man Beware therefore good christen reader of his pestilent and contagious doctrine Reade not his bookes nor none oâ— Heresye bokes shold not be redde his disciples makynge They aâ—â— full of poyson althoughe thâ—â— seme neuer so good and frutefullâ— as commoÌ„ly doth all heresy at thâ— firste taste and syght The kyngeâ— maiesty lyke a most christeÌ„ princâ— hath put fourth a proclamation oâ— late straightly chargynge and coÌ„maundinge that no man or woman do kepe after the last daye oâ— August next insuinge any boke iâ— Englysh that conteyneth in it anâ— yll and hurtefull doctrine This godlye commaundemente ought to be obeyed of vs not only for feare of temporall and bodilye punishmente but to eschewe also gods displeasure and wrath whose ministre he is and by whome he Prouer. â— â—eygneth as the scripture affirmeth If thou hast ben deceaued by Luther Ro. 13. this blynde teacher retourne againe to the truth with a penytent hart Folow this holy Tobias Tobie 14. counsaile Serue the lorde in dread and truth Bye the truthe sell it not againe as Salamon Prouer. 23. doth couÌ„saile the. Instauntly pray with the holy prophette Dauyd Psal 118. saienge Ne auferas de ore meo verbum veritatis Let not o lorde the worde of the truthe be taken from my mouth Abyde in christe by loue and charite and kepe his commaundemeÌ„tes and then thou shalt knowe the truth as our sauiour saith and the truth shall make IoaÌ„ â— the fre from al errour ignoraunce synne and wretchednes and bring the to the endles ioyes of heauen the which Christ the truth dyeng for the truthes sake bought moste dearly with the sheddynge of his precious bloude for his faythfull seruauntes to whome with his father and the holy gooste be glory and honour for euer Amen Take in good worthe this my laboure gentle reader thoughe in all poyntes the treatyce shall not lyke the and no maruayle for because it was made in haste within the space of a monethe whan I myght steale an houre from my other busines of studye At London the yere of our lorde M. D. xlvi The xx day of Iulye A certaine lesson or an instruction to discerne and to put difference betwene a false doctrine and a true TErtulian good Tertulianus 203. reader an auncient writer for he was within .clxxx yeres of Christes byrth in his boke made of the prescription agaynste heretiques declaring how we may knowe without al dout what doctrine is true and what is false and heresie thus writeth Christe in a certaine parable sayeth that good Math. 13. seade of corne was firste sowed of the lorde and afterwarde his ennemye the deuyll sowed cokle and euyll seade Ita ex ordine ipso manifestatur id esse dominicum verum quod sit prius traditum id vero extraneum falsum quod sit posterius immissum That is thus muche in englishe Luthers sede of doctrine againste the masse is cokle and erroneous doctrine bicause it was sowed after the good sede of the truth It is playne by the ordre of the sowynge of good seade of good and godlye doctryne whiche Christe fyrste sowed in the field his churche and the deuyls after sowynge of yll seade of false and erroneus doctrine in the same by heretiques his ministers that to be our lordes and true which is first taught and that to be straunge false that was after broughte in This sentence saythe Tertulian there shall abyde and remayne agaynst other heresies whiche shall hereafter ryse to whome no man that is constante in his faith and of a good conscience doth geue or graunt any thynge to defend that they haue the truth on their syde Lo good reader here thou hast an euydent lesson to perceyue that Martyn Luthers doctryne which Chrisosto homilia 17 in Heb. he dothe mayntaine agaynste the blessed masse and the holye sacrifice therof the very selfe same offerynge of our sauiours very flesh and bloud whiche he him self once offered to his father on the crosse to pacify his wrath is very strauÌ„ge false and manifeste heresie for as moche as it was sowed by the deuyll in the church of Christ longe and many yeres forsoth no fewer than a thousand and fyue huÌ„dred after that oure sauioure at his maundye and his holye apostels â—ad sowen the seade of that godlye doctrine teachinge the masse to be â— sacrifice profitable both for the quycke and the deade as I shall â—roue manifestly in this boke foâ—owyng Moreouer the same auncient and great clarke Tertulian teacheth vs an other lesson to discerne â—n other tuâ—e to know heresie by from holsom true doctryne heresye from true doctrine sayenge That heresie by interpretation or exposition of the greake worde is that doctrine whiche a man of him selfe or of his owne chosinge doth institute set forth or take and maiteine being by an other mans choise afore inuented And therfore the apostle Paule dyd saye that an heretique was coÌ„demned euen by his owne iudgement and conscience Quia in quo damnatur sibi elegit because â—i 3. he hath chosen to hym that in the whiche he is condemned This rule also doth sufficientlye proue that Martyn Luthers doctrine Luter waâ— by his owne iudgement and conscience condemned as al heretickes be againste the sacrifice of the masse is yll and that he was coÌ„demned euen by his owne iudgement for as much as he chose this doctryne of his owne heade hauynge neither scripture with him but agaynste hym nor any other good autorytie to defende that his wicked heresye as hereafter it shall be opened at large by
goddes grace to the vtter abolyshynge and confutacion of this leude fonde and deuyllyshe opinion But I wyl let this passe and sette vpon myne enterprise and purpose Looke not good reader to haue this matter garnished paynted with stranÌ„ge termes of frenche or of any other toÌ„gue wherby yâ— vnlearned might not vnderstaÌ„d wtout great labour difficultie where about I shuld goo nor take but lytle profit by yâ— teadyng of this boke The truth Lactan. lib. 3. Cap. 1. de falsa sapien as Lactantius dyd writte twelte hundreth yeres afore this tyme god wold shuld be of this nature that it being simple and bare shold be more estemed and sett by Quia satis ornata per se est ideoque ornamentis extrinsecus additis fucata corrumpitur because it is of it self garnyshed sufficiently and therefore it is corrupted being coloured or paynted with ornameÌ„tes outwardlye added Also in an other place Lib. 5 de diuiâ—a iusticia ca. 1 he saith Eloquentia seculo seruit populo se iactare in rebus malis placere gestit Eloquence serueth the worlde it desireth to boste it selfe to the people and to please in euyll thinges To be short the scripture was written without eloquence and colours of Rhetorike as Paule saith to the CorinthiaÌ„s 1. Cor. 2. lest the conuersion of the world to the faith by the preachynge of the apostles and their bookes shulde be ascribed and imputed vnto the eloquence of them and their cleane termes to perswade yf they had vsed any suche and therby the vertue why the â—â—ripture was writteÌ„ without muche eloquence and strenght of Christes holye crosse and death shulde haue bene of none effecte nor force the people beleuyng that men had ben broughte to Christes fayth throughe the eloquence of the prechers and not by the great vertue and strengthe of Christes death Therfore I wolde not yf I could neuer so wel paint this my booke with many termes of Rhetoricke or of anye other straunge speache wherby the matter as I haue saied before myght be the more obscure and darke to the reader which is not of the best learned especially seinge I oughâ— as well to study for the edifienge of yâ— symple and the rude as of the wyse and the cunnyng But nowe I wyll beginne this matter and Rom. â— proue by good auctorite of the olde and newe testament the doctours of the churche and of certayne general councelles that the masse is a sacrifice auayleable not only for the preist whiche saith it but also for the lyuynge and deade fyrste declarynge the name of the masse whereby it shal appere very plainly that it is a sacrifice or els the apostles wolde not haue gyuen to it yâ— name whiche in Hebrue dothe signifie a sacrifice and an oblacioÌ„ The name of the masse sheweth that it is a sacrifice THe masse good reader hathe that name and is so called by reason it is a sacrifice for in the Hebrewe tongue missah is named that whiche the grekes do call liturgiam the latins oblationem we iÌ„ englysh a sacrifice For wherein the boke of Moses called Deuteronomium Douâ—e 1â— the .xvi. chaptre we reade in the hebrew missach in the latyn oblatio the english hath an oblation or els a sacrifice so that euen therof we may wel se and perceaue that the holye masse hathe that name because it is a sacrifice which vndoutedly the apostles of our sauyour Christe Iesu dydde first so cal vnderstandyng by these wordes Hoc facite in meaÌ„ coÌ„memorationem Luc. 22. Do ye this for my remeÌ„brance that Christ gaue theÌ„ autorite to make sacrifice of his very true naturall flesh and bloud at their masses which thynge he hym self had theÌ„ before done at his last supper as it shall manyfestlye be proued by goddes grace hereafter in this booke Peter the apostle sayd the fyrst masse of al at Antiochia whiche ordeyned a greatte part of the ceremonies nowe vsed in the masse and also instituted the selfe same ordre of prayers with which the priest doth coÌ„secrate the very flesh bloud of christ at his masse as we rede in diuers wel lerned mens Râ—migius dâ— officio 〈◊〉 Hugo 〈…〉 â—sodoâ—â—â— lib. de oâ—ficâ—â—s Cap. 15. bokes Ihon Wiclep he was therfore iustly coÌ„deÌ„ned in the general couÌ„cell holden at CoÌ„staÌ„tia because he sayd that the masse was not instituted ordeined by Christ but inuented onely by man of yâ— which more largely hereafter I wyll entreat by the helpe of god But let vs se what is a sacrifice and what yâ— scripture saith of the sacrifice of the masse S. Austen good reader in the x. boke de ciui deâ— the .vi. cha thus describeth a sacrifice A very sacrifice what is sacrifice is euery worke whiche is done that we myght cleaue vnto god with a holy felowship referred to the ende of goodnes wherby we may be truly happy or blessed Moreouer sacrificare in latin is to make sacrifice a priest in latin is called sacrificus because he maketh sacrifice by his priesthod orders whiche is his cheif principal office as it appereth in s Paules epistle yâ— .v. cha to the Heb. 5. Hebr. the which I wyl declare also herafter Daniel the ê“phet made mentioÌ„ good reder in the xii chap. of this sacrifice saieng Impie ageÌ„t impij neque intelligeÌ„t oeÌ„s impij porro docti iÌ„telligeÌ„t a teÌ„pore cuÌ„ ablatuÌ„ fuerit iuge Luther Bully bucer MesaÌ„ Regiuo c. are of that nomber sacrificiuÌ„ posita fuerit abominatio in desolationeÌ„ dies mille duceÌ„ti nonaginta Vngracious or vngodly meÌ„ shal do vngraciously or vngodly the vngraciouse or vngodly shal not vnderstaÌ„d but the lerned meÌ„ shal vnderstaÌ„d froÌ„ the time wheÌ„ the coÌ„tinual sacrifice is takeÌ„ away abominatioÌ„ put in to desolation that is to wytte Antichrist destroyed a M. dayes .ii. C. xc The which do make .iii. yeres and the halfe by which space antichrist shal reigne persecute christeÌ„ people after he hath caused masses to ceasse taken away the sacrifice of them Thus we se that the prophete dyd prophecy that a coÌ„tinuing or continuall sacrifice should be destroyed or taken awaye in the tyme of cursed antichriste for of him the prophete dyd there speake as the text it selfe doth shewe whiche Chryst dyd allege entreatyng of Antichriste as Matthewe writeth the xxiiii chapter but this continual sacrifice caÌ„ be none other but the sacrifice of the masse Fyrst bicause yâ— prophet speaketh of that one sacrifice whiche shulde ceasse the space onlye of thre yeres and the halfe but the Iewes sacrifices were many and This prophise caÌ„ not be vnderstaÌ„d of the sacrifice of prayer geuinge thankes nor lyke other spir sacryfyces for the godlye shall vse those theÌ„ mooste of all beyng a time of persecutioÌ„ are abolished for euer Secondlye because they haue ben taken away these M. cccc yeres
only because the holy apostels taughte the churche that All catholyke churches do baptise infantes though that be not coÌ„maunded in scripture doctrine and it hath ben obserued through al churches of the worlde euer since therefore by that autoritie and reason they muste nedes runne into heresie that denye the masse prayers with other good deades to be auaileable for the deade because it is a tradition of the apostles to praye to geue almes and saie masses for them and it hath ben kepte accustomedly in all churches of Christe from that time to this tyme and shal be till the worldes ende as Damas saith because it is a truth of our lord whiche Sermone pro defunctis shal abide for euer as Dauyd the ê“phet saith Moreouer Damas telleth that one Palladius an old writer of histories writing of a holy maÌ„ called Macarius which had wrought manye greate miracles thus saith of him Quia faciebat ê“ consuetudine sua ê“ defuÌ„ctis pÌ„ces scireque desiderabat nuÌ„qê“ illis ê“desset et coÌ„solatio illis inde proueniret Deus amator animaruÌ„ uolens hoc suo seruo pluribus et certis argumeÌ„tis pate facere cranio ê™ exaruerat verbuÌ„ ueritatis inspirauit ê“rupit enim cranium in hec verba QuaÌ„do pro mortuis offers preces coÌ„solatiunculaÌ„ sentimus That is to wit WhaÌ„ that holy man Macariê° A myracle doone to shewe that praiers of the quycke do profytte the deade dyd after his custome pray for the dead and was desirous to knowe whether that he did any ê“fit to them or no whether they had any comforte thereof God the louer of soules wyllinge to disclose or declare this thinge by many certen reasoÌ„s makiÌ„g a profe to his seruaÌ„t dyd inspire the foremoost parte of a skull which was dried with the worde of truth For the foremoost parte of the skull brast out saieng these wordes Whan thou doest offer prayers for the deade we feele coÌ„forte in aduersite Lo here a great miracle to proue this matter as there are written in olde bokes many mo whiche I wyll passe ouer to be short and bring ones againe Damas contione de defunctis IdeÌ„ hrbet D Hugo Aetherianorum lib. de regressu animarum ab inferis saint Damascenes saienge which is this Nisi hoc in oculis dei misericordis rectum foret nunque occasionem dedisset habendae memoriae defunctorum in sacrificio illo incruento anniuersariorum quae nunc inconcussa certiora quam de quibus iudicandum sit apostolica catholicaque ecclesia ac populus domino collectus pietatique deditus absque omni contradictione custodit This is in oure speache Excepte to praie and to offer sacrifice at the masse for the soules departed shulde be in goddes mercifull sighte righte he wolde neuer haue giuen an occasion of a memorie to be had for the deade in that vnblouddye sacrifice nor of anniuersaries God gaue an occasion of the sacrifice of the masse to be offered and yeares mindes to be kept for the deade as s Damascene doth affirm retourninge euery yeare ones at one tyme Thus moche I haue said of the olde doctours iudgementes in this matter touching the sacrifice of the holy masse and the offerynge of it to god both for the quicke and the deade also vpoÌ„ the which doctrine they are al and whollye agreed and therefore no wise godly christen man or woman wyll rather beleue Martyn Luther Eucer Bullynger Melancton Iohn Frith Bale or any of that yll heare then all these auncient fathers of the whiche some were taughte and instructed by the apostles some by their disciples scolers therfore no maÌ„ that wise is or godly wil doubt but they did know the truth much better than any maÌ„ of a later time not lerning it of theÌ„ and their bokes All the doctours of christes church do affirme that the masse is a sacrifice auaileable both to the quicke and the dead Luther Ihon Frith with a rablement of like rascalles denie it whether party wilt thou good reader beleue al these holy fathers or these leude vnlerned later writers very natural reasoÌ„ wyt yf nothing els shuld persuade that rather to beleue these auÌ„cieÌ„tes thaÌ„ these other which now write like to theÌ„ nether in yeres nor lerning Valeriê° Maximus An hystory of Valeriê° Maximus sheweth that the Romanes dyd in a matter risen betwene two men of the which the one was of muche honestie and fidelitie the other of very litle vertue credeÌ„ce gyue seÌ„tence vpon the honest maÌ„s part for his truthe and honesties sake when his aduersary laide against hym a certaine cryme The story is this CuÌ„ Marcus aemelius Scaurus vir clarissimus ac exploratae probitatis a vario SuccroneÌ„si uiro paruÌ„ syncero apud populuÌ„ accusaretur atque accusator long a oratioÌ„e perorasset ille maximo coÌ„pendio vsus est eo ê™ sua populi consceÌ„tiaÌ„ fretus non voluit oratione coÌ„teÌ„dere Querites inquit Variê° SuccroneÌ„sis ait Aemiliê° Scaurê° negat Vtri potius CredeÌ„duÌ„ ceÌ„setis quibê° verbis applaudeÌ„te populo falsaÌ„ sâ—bi inteÌ„taâ—aÌ„liteÌ„ coÌ„sopiuiâ— That is Whan Marke Aemyle Scaurus a man most honorable or famous and of goodnes well knowen was accused to the people of Varius SuccroneÌ„sis a maÌ„ of lyttle purenes or symplycytie and the accusar had reasoned to an ende with a longe oration Marke Aemile vsed a very shorte fourme for because he trusted vppon hys owne coÌ„science the peoples also he wolde not striue with reasonynge but saide onely for his defence againste his aduersarie O Romaines Varius SuccroneÌ„sis affirmeth that I am gylty in this faulte Aemelius Scaurus denyeth it To whiche of these two doo you iudge credence shuld be giueÌ„ with the which wordes he ceassed or sette at rest the action falsely entred against him the people mouing their handes or feete for ioy Lo good reader amonge the Romaines which then were infidels the famousenes and surely knoweÌ„ goodnes of the person was a sufficiente cause to geue sentence with a signe of ioye vpon the famous and good mannes syde saieng onely for his defeÌ„ce that he was falselye accused against his aduersary being yl pleading his actioÌ„ with many wordes The honourable and good Marke said to the people myne aduersarye saith that I am gyltye I saye naye whether thinke you ought to be beleued The people mouing their handes or feete for ioy the good maÌ„ Marke was discharged of that actioÌ„ thorough those his fewe wordes for his goodnes and fames sake So in this presente controuersie of the sacrifice of the masse saint Dionise saint Ignatius S. Anaclet saint Alexander saint Clemente s Cyprian with all other catholycke doctours of all ages do saye that the masse is a sacrifice appeasinge goddes wrath Martyn Luther Suynglius Oecolampius Bucers shoulde be praied for to our lorde The thirde councel holden at Carthago hath a lyke decre and other diuers whiche I wyll passe
Why shuld penauÌ„ce Matt. 6. Luc. 24. be preached for remyssion of synne as christe sayde it ought for what cause dyd christe geue to his apostels after his death and resurrection autoritie and power to remit the penitent persons synne yf they Ioan 20 â—eto 2. dyd confesse them Why dydde Peter commaunde the people to do penaunce that they myghte be baptysed for to receaue remyssion of theyr synnes yf Chryste hadde in dede and in effecte so done awaye synne by hys deathe that noone shulde afterward remaine They whyche wolde gladlye lyue after the flesshe and the leude lustes thereof do laye all on Chrystes backe sayenge that he hathe doone suffycyent for vs we neade to doo nothynge but Saynte Paule euen in thys epistle the .v. chapter teacheth vs an other lessoÌ„ sayenge Christus factus est omnibus obteÌ„peraÌ„tibus sibi causa salutis aeternae Chryste is made the cause of euerlastinge saluation to all them which do obeye him Loo we muste obeye Chryst commaundyng vs to beleue to hope to loue to feare god to praye and to kepe his commaundementes or elles Chryst shal not be to vs a cause of euerlastynge saluation although he hath dyed for vs that we shuld be saued but rather an occasion of our damnation as Symeon said to oure Lady Ecce hic positus est in ruinam multorum Lo this thy sonne Christ is put to make many fall or extremely to decaye Ro. 8. Haeredes dei sumus si tameÌ„ coÌ„pati mur ut coÌ„glorificemur 2. Tim. 2. si coÌ„mortui fuerimê° et coÌ„uiuemê° si sustinebimê° coÌ„regnabimus We are gods heires saiethe Paule yf we suffre wyth Chryste that we maye be gloryfyed wyth hym If we dye wyth Chryste we shall liue with him yf we suffre we shal reigne wyth Christ These conditions and manye other are required by the scripture as necessarye for to attayne lyfe euerlastinge thoughe George Ioye calleth theÌ„ the honourable fathers Steuen lorde bysshoppe of Winchester as thinges of his muention To be shorte yf only christes passioÌ„ were sufficiente to saue vs withoute any thinge done of oure parte than all men shulde nedes be saued for christe dyed for all the hole world as Iohn testifieth the whiche is 1. Io. 2. manifestly against the scriptures Againe If this were trewe take hell awaye cleane as touchynge men at the leste doest thou not see reader that Lactantius sayd wel ArgumeÌ„ta ex falso petita ineptos De. orig 〈◊〉 li. 2. ca. 6. et absurdos exitus semê‘ habent That is argumentes fet or gathered of a false priÌ„ciple haue alway tryflynge endes vnapte to the purpose and folysshe But I haue taryed ouer longe in the handlynge of this argumente and therfore I wyll say therin no more They yet reason farther after this sort vpoÌ„ these saint Paules wordes shame fully wrasted from their true sence VoluÌ„tarie peccantibus nobis post The nynth reason acceptam noticiam ueritatis iam noÌ„ relinquitur pro peccatis hostia To vs whiche do synne voluntarilye after we haue receiued the knowledge of the truth now there is lefte no hooste or sacrifice for synne yf there be lefte no sacrifice sayth these men for synne it foloweth that the masse is not a sacrifice propitiatorye To this I aunswere that the The solution autours and setters forth of this argumente doo not vnderstande Saynte Paules wordes or elles they reason vppon them againste their owne conscience seynge that they make nothynge for any suche purpose as in dede they doo not For Saint Paule ment that men offendynge after they had ones receaued the faith and the truth of the gospell beynge Christened shulde not trust to be againe raunsomed and reconcyled to god by an other crosse or by the deathe of Chryst agayne to be crucified and offered to god in sacrifice as in the olde lawe the sacryfyces were oftentymes offered for synne for yf they had that hope they shulde be deceiued because Christ died ones for oure synnes as Peter sayethe shal neuer dye againe as Paule 1. Petrt 3. Rom. 6. wytnesseth for he lyueth a lyfe immortall and euer shal Thus saint Chrisostome doth expounde Paul in thys place sayeng Hostia ultra non est hoc est secunda Crux ultra noÌ„ est hostiam quippe hanc uocat An hoost is no more that is the seconde crosse is no more for he calleth this a crosse Vna namque hostia perficit in perpetuum eos qui sanctificantur non sicut iudaica Cautos nos uult efficere ne speremus ultra secunduÌ„ iudaicaÌ„ legeÌ„ aliam hostiam That is to witte For one hooste maketh them perfytte for euer which are halowed not as the Iewes hooste He wolde make vs The iewes hostes often tymes offered coulde neuer make men perfit in their consciences as Paul saith Heb. 9. ware the we shuld not trust to haue offered for vs an other hoost after the Iewes lawe Hytherto saynte Chrisostom Some expounde this text that saint Paule shuld meane that they whyche do synne after they be baptised and haue receiued the fayth continue in synne doing no penaunce therefore shuld take no profitte by christes deathe but harme rather because they shal be more greuously punysshed not lyuynge after their profession and fayth than yf they had neuer bene christened as Christe and Peter do say This toucheth them which Matt. 11. 2. Petrt 2. folowyng madde Martyn Luther do beleue that only faith without good workes shulde be sufficiente to saue them Finallye this texte maye be vnderstande of them that synne of malyce and do reioyce in their yll dedes of whome Salomon speaketh sayeng Laetantur Prouerb 2. cuÌ„ malefeceruÌ„t exultaÌ„t in rebus pessimis They reioyce in their myndes whiche they shewe also outwardely by sygnes whan they haue done yll and do bragge or leape out with excedyng gladnes in warst thinges The sacrifice of christe done on the crosse can profytte these men nothynge excepte they amende and repente For as muche as the meanynge of these wordes do depende vpon them whiche wente a lytle before wherby Paule dydde exhorte the Heb. to styrre and prouoke one another to loue and good workes that no man in tyme of persecution shulde forsake the churche or congregation of the faithful I thinke Paule mente that neither christes sacrifice ones done on the crosse coulde saue them that dyd leaue the company of the christened and forsake their faith in christe nor any other whiche they shulde loke for But yet I do not preferre this myne exposition before saint Chrisostoms whiche semeth to me verye ryght and true The nynth reason made againste the sacrifice of the masse is this Sainte Paule saith deus erat in christo mundum sibi reconcilians The tenthe reason non reputans illis delicta ipsorum God was in Christe reconcylynge to hym the worlde that is al people of the world not imputing their sinnes to them Vpon these
in it onelye than CHRIST had not offered hym selfe in sacrifice at his death whiche is agaynste the scrypture for than he was not in anye temple but on the mounte of caluary as the gospels do playnelye tell This reason therefore is cleane and clerelye doone awaye yet Luther goeth forth thus reasonyng If the masse were a sacrifice The .xxv. reason we myghte therewith worshyppe and honoure god But we can not so do Therefore it is no sacrifice That we can not worshyp god with the masse he goth about this to proue by the wordes of Christe written that fourth of Iohns gospel Io. 4. Oportet eos qui adoraÌ„t deuÌ„ in spiritu veritate adorare They that do worshyppe god muste worshyp in spirite and truth therefore the masse which is an outward thing can not serue anye thinge for the worshyppynge of god as it shuld do yf it were a sacrifice and for that cause it is none This reason is grounded vpon The solutioÌ„ the yll takynge of christes wordes whiche do not exclude al outward thinges from the honouringe of god as Martyn Luther and his scholers suppose but they shewe that in the time of the newe lawe the figures and ceremonies of tholde lawe shulde ceasse and be anulled clerelye so that it shulde be lefull for men to worshyppe god not only in the temple of Hierusalem as it was duringe the olde lawe but they shulde honoure hym in euery place in spirite truth Also christ ment by those wordes that the errour of theÌ„ which did worship god in the hyll or mountaine called Seir as the Samaritanes dyd shulde likewise be taken awaye as the text it selfe playnlye declareth that christ ment and therefore this letter maketh vtterly nothynge agaynst the sacrifice of the masse whiche is no ceremony of the Iewes law nor errour of the gentiles but a sacrifice instituted by christ at his laste supper the whiche he that doth offer deuoutly to god doth honour and worshyppe hym in spirite truth wherefore this argument is aunswered vnto sufficiently Martyn Luther wold haue in the new law no outward sacrifice suche as the masse is but only inwarde spirituall as to offer to god our bodyes in sacrifice thorowe mortifyenge out affections and carnal lustes Rom 12 to offer laudes and thankes to god for his benefites bestowed on vs with suche other sacrifices which euery christen man womaÌ„ offreth to god is therby a preist as Peter Ihon in the Apocalips 1. â—â— 2 Apo 1 â— 5 do witnes and there is none other preist no sacrifice nor preisthoode but this only Hitherto Luter whiche dyd not se he was so blynded or els he wold not se such was his myscheuous malyce that in the lawe of nature men offered to god outward sacrifices as Abel Noe Melch. and other dyuers were not content to honour god with in warde sacrifices onlye Also in the tyme of Moses lawe the Iewes dyd likewise by goddes owne commaundemente why therfore shuld not christen people after semblable and lyke maner worshyppe god in the tyme of the newe lawe sythe euery lawe hathe a sacrifice or a sorte of sacrifices propre to it as a kynde of preisthode also Nor it is not to be marueiled at whye The. 〈◊〉 reason saynt Paule so largely intreating of christes preisthode and of the coÌ„parison betwene hym and Melch made no mentyon of the sacryfice of the masse which is after the order of Melchizedech For sainte Paule speketh there only of those Heb. 7. The solution thinges whiche myght make any thinge for the auauncynge and settinge forthe of the excellency of Christes preisthoode before the preisthood of Moyses lawe to the entent he myght cause the Iewes to leaue and forsake that sacrifice of Moses and cleane onely to christes beinge farre more excellente and of greater streÌ„gth to saue maÌ„ than the other to the whiche purpose it shoulde nothynge haue helped if he had entreated of christes sacrifice vnder fourme of breade wyne as it is euydente to all learned men therefore in that whole epistle to the Hebrewes Paule neuer spake of that sacrifice but onlye of that which Christe offered ones vppon the crosse whereby he made man perfitte in soule which thing al Moyses sacrifices could neuer bringe to passe and for that cause christe whiche offered that noble sacrifice was and is a preist muche more excellente than Moyses preistes were Nowe we se how lyttle it maketh against the sacrifice of the holye masse that Paule spake not thereof in his epistle seÌ„t to the Hebreus Moreouer it foloweth not that the masse is no sacrifice because Paule to the Hebrewes spake not of it for many thynges are true not ones touched there Thirdely it was a matter to hard for the capacitie of the Iewes to perceaue howe the masse shulde be a sacrifice auaileable for the quick and the deade for they neded easye doctrine rather thaÌ„ hard as Paul saythe to them the fyfte chapter therefore he made no mention of that matter to them Nowe where Luther allegeth the twelfe of the Romaines the seconde of saint Peters first epistle the Apocalipse to proue al christen people prestes he is deceiued shamefully because those textes do proue as well that all christeÌ„ folke be kinges as preistes so they are iÌ„ dede spiritually in wardly for asmuch as they do rule their affectioÌ„s carnal desires with the bridel of reason which is a kinges office they offre spiritual sacrifices to god as praier thaÌ„kesgiuiÌ„g c. being therby spiritual preistes but not as we be that haue taken preisthode of that bishop Hythertoâ— I haue rehersed M. Luthers reasoÌ„s against the masse the disprouing of theÌ„ also now let vs se what one of his scolers called Philip MelaÌ„ethon hath sayd against the same first this he saith beside aboue yâ— which I haue already confuted of Luters his maisters forgyng The scripture saith that we are iustified or made righteous by faythe The. â—xvii reason wheÌ„ we do beleue that oure sinnes be forgiuen for christes sake now if the masse do take away the sinnes of the quick the dead through the worke done our iustificatioÌ„ shulde happeÌ„ by the worke of the masse and not of faith which the scripture suffreth not it foloweth thervpon that the masse is no sacrifice putting away the sinnes of the quicke and dead As touching the first parte of this The solutioÌ„ reason whiche is that we be iustified through faith wheÌ„ we do beleue that our sinnes are forgiueÌ„ vs for christes sake I saye that it is not sufficieÌ„t for the attainemente of rightousnes and remission of oure sinnes to beleue that they be remitted for Christes deathes sake excepte we forsake also our synnes and do diuers thinges ther vnto necessary by the assignement of god in scripture as I mynd to declare in my boke of iustification whiche god willing I wyl