A
declaration
of
the
Masse
,
the
fruite
therof
,
the
cause
and
the
meane
,
wherfore
and
howe
it
ought
to
be
maynteyned
.
❧
Newly
perused
and
augmented
by
the
first
author
therof
.
¶
Maister
Anthony
Marcort
at
Geneue
.
Iohn
.vi.
☞
I
am
the
breade
of
lyfe
,
who
so
cometh
to
me
shall
haue
no
hunger
.
And
who
that
beleueth
in
me
shall
neuer
haue
thurste
.
❧
Translated
newly
out
of
French
into
Englishe
.
Anno
M.DXLvii
.
☞
Reade
me
firste
from
toppe
to
too
And
afterward
iudge
me
a
friende
or
a
foe
.
If
you
do
iudge
me
or
I
be
tryed
,
You
shal
be
blamed
when
you
are
spied
.
¶
Cephas
Geranius
to
the
reader
.
AFter
that
I
had
considered
the
great
&
horrible
blasphemy
presently
committed
agaynst
the
holy
institution
of
the
supper
of
Iesus
Christ
,
In
the
steade
wherof
to
vs
is
proposed
a
thynge
that
is
feined
and
found
to
the
great
dishonor
of
Iesus
Chryste
and
of
his
churche
,
we
haue
obteyned
thys
present
boke
of
the
author
for
to
declare
the
ignoraunce
and
simplicitie
of
many
.
And
to
put
away
the
abuse
&
presumpcious
assertion
of
other
.
But
for
as
much
as
the
said
treaty
is
submitted
to
the
iudgement
of
all
persones
,
amonge
whom
is
great
varyaunce
in
gyuynge
sentence
at
a
blusshe
,
as
wyllynge
to
esteme
of
the
porcion
as
of
the
hole
boke
.
But
fyrste
to
reade
it
al
through
,
vnderstande
it
,
and
examin
it
,
and
that
by
the
holy
scripture
,
by
the
which
al
thyng
ought
to
be
ruled
,
estemed
and
weied
and
than
to
iudge
Or
els
as
sayeth
the
Iurisconsulte
in
the
treaty
De
segibus
.
It
is
a
thing
inciuile
wythout
to
haue
seen
all
the
lawe
to
iudge
or
answere
to
a
parte
therof
.
Also
saynt
Hilary
in
the
boke
of
the
Trinitie
desired
that
it
shoulde
not
be
condempned
before
that
they
had
read
that
whiche
he
had
wrytten
,
and
also
not
to
haue
regard
to
the
fautors
of
the
errours
whyche
are
here
vanquished
.
For
as
sayth
the
Cann
.
suspect
.iii.
quest.
The
foes
and
aduerse
parties
ought
not
to
be
iudges
,
by
meane
wher
of
it
is
necessary
they
learne
to
iudge
them
selues
,
and
as
before
god
,
estemyng
that
the
same
is
veritie
,
after
the
which
we
shal
be
al
iudged
by
Iesus
Christe
from
the
hygh
estates
to
the
lowe
.
The
preface
of
the
authour
.
WE
haue
the
words
of
the
prophetes
stedfastly
,
in
the
scripture
the
which
ye
ought
to
regarde
as
to
the
candle
shinynge
in
a
darke
place
,
vnto
the
tyme
that
the
daye
begynne
to
gyue
light
,
and
that
the
day
sterre
arise
in
your
hertes
.
And
fyrste
vnderstande
thys
that
the
holy
scripture
is
not
knowen
by
our
owne
exposition
.
For
the
prophecy
was
not
gyuen
in
one
tyme
by
the
wyll
of
man
.
It
is
than
right
euident
that
the
holy
scripture
is
the
onely
stone
and
foundation
of
oure
sayth
by
such
wise
that
we
ought
not
for
to
be
leue
,
Nowe
after
that
he
hath
done
to
vs
this
great
mercy
,
shoulde
it
not
be
a
greate
pride
and
cursed
vnkindnes
in
stead
to
giue
him
graces
and
thankes
for
such
a
benigne
and
charytable
dilection
(
for
the
which
he
gaue
his
onely
sonne
)
to
say
,
wherefore
taried
he
so
long
?
why
came
he
no
soner
?
I
haue
spoken
this
for
to
touche
and
abate
the
ingratitude
and
arrogaunce
of
many
poore
blynde
persones
the
which
at
this
present
tyme
(
to
whom
it
hath
pleased
God
by
his
infinite
bounty
,
many
festing
him selfe
by
his
holy
worde
and
gospell
of
saluacion
,
the
whych
a
certayn
of
tyme
by
the
permission
of
tyme
was
dispised
,
contemned
.
caste
vnder
fote
corrupt
&
put
in
forgetfulnes
)
sai
these
wordes
of
plasphemy
,
or
other
like
,
and
wherfore
hath
he
taried
so
longe
wherfore
shewed
he
thys
no
soner
?
Haue
not
our
predecessors
lyued
well
?
It
suffiseth
vs
to
lyue
as
they
ded
,
so
many
great
clerkes
&
wise
folkes
folowing
the
counsailes
and
determinacions
of
the
vniuersities
,
the
Cerimonies
and
ordynaunces
of
the
Pope
may
they
fayle
?
which
be
wordes
of
ignoraunt
folkes
,
or
mockers
,
hard
hertedand
obstynate
.
By
the
which
wordes
their
ignoraunce
so
clerely
doeth
shew
,
that
it
is
noyesome
,
as
touchinge
the
misteries
of
God
.
They
vnderstand
nothing
but
by
infidelite
,
beinge
put
in
reproued
sences
without
teare
or
reuerence
,
preferring
horible
blasphemes
,
whiche
is
a
signe
of
the
yre
and
furor
of
God
,
decla
,
ryng
vpon
suche
folkes
ineuitable
ruyne
,
and
most
dredfull
damnacyon
.
Also
all
suche
wordes
and
allegacions
vene
inutile
&
vaine
without
any
efficace
,
for
the
Turkes
and
Sarasins
wyl
say
asmuch
of
their
lawe
.
Than
we
muste
mekely
tak
and
receiue
the
gift
&
grate
of
God
at
suche
tyme
as
hys
good
pleasure
is
to
gyue
it
vs
,
without
disputing
,
wherfore
he
hath
taried
tyll
now
,
wyth
out
allegyng
multitude
or
puralite
of
persones
,
nor
also
speke
of
the
life
,
or
ende
of
them
that
haue
leued
here
to fore
.
For
God
is
mighti
to
dispose
his
creatures
at
his
wil
,
&
and
no
man
may
say
:
wherfore
dost
thou
so
.
More
ouer
it
were
better
to
folowe
the
onely
Myche
hauyng
the
spirite
of
God
,
This
is
for
an
aduertisment
that
in
this
present
mater
it
behoueth
eche
one
to
stay
wholy
to
the
holy
word
of
god
,
as
to
that
wherby
al
creatures
shal
be
iudged
.
All
thing
ought
to
be
examined
and
proued
,
and
none
maye
contrary
it
Now
for
to
touch
the
purpose
wherof
presently
we
treate
.
It
is
nedefull
by
holy
scriptures
to
declare
and
euidently
to
shewe
:
how
the
masse
ordeined
of
the
Pope
and
Bishops
,
and
other
parsones
whiche
in
greate
pride
againste
right
and
reason
named
them selfe
of
the
church
,
is
directly
against
verite
,
&
manifestly
against
the
holy
worde
of
God
.
And
therfore
it
is
an
abhominoble
thyng
that
ought
not
to
be
permitted
to
endure
,
by
cause
the
by
the
same
the
Lord
god
is
greatly
offended
,
And
the
most
parte
of
the
world
vnhappily
seduced
and
begiled
,
The
whiche
masse
vnder
shadow
&
colour
of
holynes
,
the
more
easily
to
seduse
and
deceyue
the
world
,
hath
ben
brought
,
and
thus
cautelously
compassed
not
by
holy
scripture
.
Wherin
cannot
onely
be
founde
the
name
of
masse
.
But
by
sondri
Popes
and
Bishops
with
other
lyke
it
hath
ben
founde
,
and
put
in
the
stead
of
the
holy
supper
of
Iesus
Christ
,
of
the
holy
table
of
the
precious
&
holy
bread
of
thankesgeuinge
the
which
ought
to
be
taken
of
the
congregation
of
al
faythful
Christen
people
,
in
minde
&
recordation
of
the
death
and
passion
of
Iesus
Christ
,
in
remembraunce
also
of
the
charite
&
dilection
wherwith
he
loued
vs
so
muche
that
he
gaue
his
lyfe
for
vs
Lykewise
in
signification
of
the
charite
and
loue
fraternall
,
wherby
we
ought
to
loue
eche
other
,
as
members
of
the
bodye
of
Iesus
Christe
.
In
the
stead
of
the
whyche
so
salutary
and
,
consolable
institucion
,
in
pompious
Ceremony
for
theyr
pleasure
they
haue
caused
vs
for
to
worship
a
lytell
bread
,
as
if
it
were
the
very
God
,
wherin
all
idolatry
,
al
iniquite
,
and
wickednes
is
reised
.
And
this
haue
they
done
,
the
better
to
authorise
theyr
reygne
and
lordeshipe
,
the
better
to
exercise
theyr
tiranny
,
the
more
easily
to
make
marchandises
of
our
soules
,
&
deuour
the
substaunce
of
the
people
,
&
finally
to
cause
them selfes
to
be
worshipped
.
For
as
people
effronted
without
shame
hauing
harlots
foreheades
,
they
durst
well
say
,
&
publy
shed
that
they
were
more
worthy
than
angels
or
the
virgin
Marye
.
Because
that
if
one
of
them
(
albeit
that
he
is
infect
,
&
a
harlot
full
of
filthines
)
helde
a
morcell
of
breade
in
his
hande
he
hath
the
power
(
if
he
wil
)
furth
with
wythout
declaration
at
his
onely
worde
there
to
cause
the
sonne
of
god
to
come
and
descende
in
body
and
in
soule
all
a
lyue
,
as
byg
and
as
hole
as
he
hanged
on
the
crosse
to
beare
him
here
&
there
,
to
kepe
him
in
a
boxe
or
an
almery
,
to
eate
hym
&
swalow
him
whan
he
list
.
To
be
short
,
and
let
him
do
what
he
wil
,
it
is
an
horrible
thinge
to
thinke
on
it
.
And
if
they
be
demaunded
from
whens
they
haue
&
cometh
to
them
this
merueilous
power
more
than
the
other
that
be
not
disguised
,
anointed
,
shorne
or
cliped
.
They
answere
better
than
they
wene
.
For
they
say
it
is
bycause
of
the
caracter
,
that
is
to
say
,
the
token
&
meruelous
marke
wher
which
they
be
sygned
,
but
if
they
thoughte
well
on
that
,
that
they
do
say
,
truly
shame
and
feare
would
styll
them
.
For
it
is
wrytten
that
none
maye
cheapen
,
sell
nor
bye
but
he
haue
the
marke
of
the
beaste
.
How
be
it
because
that
our
mater
may
be
wel
builded
,
clerely
vnderstand
&
proued
.
It
is
necesary
to
touche
,
declare
and
shewe
in
perticuler
some
pointes
of
abhominacion
that
be
fosid
in
this
masse
.
For
to
shew
all
it
is
almost
impossyble
,
and
I
beleue
that
no
man
can
do
it
,
&
if
any
hade
power
gyuen
for
to
do
it
,
it
behoueth
hym
to
haue
a
very
great
boke
,
so
much
malediction
is
enclosed
therin
,
&
detestable
perdition
.
Not
withstanding
the
to
many
it
semeth
precious
and
fayre
But
as
it
is
writen
in
S.
Luke
.
That
which
is
high
vnto
men
,
☞
First
a
declaration
of
the
daylye
sacrifice
that
the
sacrifiers
gyue
to
acknowlege
in
theyr
masse
to
be
done
for
the
saluation
of
the
people
.
THese
sacrifiers
than
as
not
content
with
the
voluntary
&
holy
sacrifice
,
b●
the
which
Iesus
Christ
that
is
●he
veri
lambe
&
most
holy
innocent
,
&
wythout
spot
the
which
alone
taketh
away
the
sinnes
of
the
worlde
,
hath
offered
for
vs
to
God
his
father
him selfe
hath
giuen
his
life
,
In
the
.vii.
Chapiter
of
the
epistle
to
the
Hebrews
,
in
spekinge
of
Iesus
Christ
,
In
the
.ix.
Chapter
of
that
same
epistel
it
is
sayde
thus
.
Here
agayne
he
saith
,
that
by
his
presenting
ones
,
eternal
redemption
is
made
and
accomplished
.
Wherby
it
is
very
euident
that
for
our
redemption
we
haue
no
nede
of
these
poore
sacrifiers
,
offring
and
sacrifieng
dayly
for
them selfe
,
and
for
vs
,
as
if
they
were
our
redemers
Therfore
if
we
will
not
renounce
the
oblacion
of
Iesus
christ
,
or
repuete
the
same
vnsufficient
whiche
is
clere
and
manifest
by
the
texte
of
the
same
Chap
as
it
is
sayd
afterwarde
.
Iesus
is
not
entred
in
to
the
sanctuary
made
with
handes
(
which
ar
but
similytudes
of
true
things
)
but
chefly
in
heauen
to
th
end
that
nowe
he
mai
appeare
for
vs
before
the
face
of
his
father
.
And
not
bycause
that
he
offred
not
him selfe
oftentymes
for
(
he
sayth
after
)
he
shoulde
haue
suffered
often
sith
the
beginning
of
the
world
,
But
now
in
the
consumacion
of
the
worldes
he
hath
appered
by
his
sacrifice
,
for
the
destruction
of
synne
,
and
as
it
is
ordeyned
of
men
for
to
dye
once
,
&
after
that
cometh
the
iudgement
.
Euen
so
hath
Christ
bene
offered
once
to
abolysh
the
synnes
of
many
.
Here
is
certaynly
a
very
expresse
text
where
it
sayth
clerely
that
Iesus
Christe
offereth
not
hym selfe
many
tymes
,
or
other
wyse
he
shoulde
dye
many
tymes
.
For
Iesus
Christ
to
dye
and
to
be
offered
to
his
father
is
all
one
.
☞
And
it
may
not
be
sayd
that
the
sacrifice
that
is
made
nowe
is
the
memory
of
that
first
sacrifice
.
Wherby
moreouer
it
foloweth
that
all
our
sacrifiers
that
make
the
people
to
vnderstand
,
that
they
present
and
make
sacrifice
for
the
quycke
and
for
the
dead
.
Yea
and
yet
to
be
the
more
galant
,
only
for
them
that
they
please
to
chuse
and
name
.
Therefore
it
appeareth
manifestly
that
thei
be
seductors
,
begilers
,
and
liers
.
For
certainly
by
the
death
of
Iesus
Christ
all
visible
sacrifice
is
ceased
,
and
the
state
of
sacrifiers
is
exspired
.
Wherfore
they
are
shorne
in
vaine
,
and
dysguysed
for
nothyng
elles
but
that
they
may
be
knowen
for
to
be
fooles
vnwytty
,
and
voyed
of
all
brayne
But
for
more
ample
probation
it
behoueth
to
consyder
the
.x.
chap.
of
the
same
epistle
,
☞
And
for
bycause
that
excuse
of
ignoraunce
be
not
in
vs
,
lette
vs
consider
what
these
pore
sanctifiers
heretofore
haue
sayed
.
That
verie
true
it
is
that
Iesus
Christ
had
gyuen
his
bodie
in
sacrifice
,
principally
for
the
synne
of
Adam
(
and
as
they
saye
)
for
originall
synne
,
but
not
entierly
for
sinnes
that
be
committed
actually
,
daye
by
daye
,
whiche
is
none
other
thinge
but
for
to
saye
and
blaspheme
that
our
Lorde
Iesus
Christe
hath
not
made
and
founde
entier
and
perfite
redemption
.
And
therfore
they
saye
(
as
if
they
were
adioyned
or
knitte
wyth
Iesus
Christe
,
for
to
healpe
him
to
make
oure
redemption
,
and
that
they
were
our
redemers
,
that
they
offer
to
Gdd
in
theyr
masse
,
a
sacrifice
for
the
remission
of
our
synnes
,
whiche
is
a
merueylous
boldnes
,
and
a
vnhappy
arrogaunce
.
For
the
which
to
abate
and
put
doune
in
the
sayed
chaptre
,
forthwyth
it
sayeth
after
thys
maner
.
Yf
we
sinne
willyngly
after
that
we
haue
receyued
knowledge
of
veritie
,
there
is
lefte
vs
no
more
sacrifice
for
synnes
.
The
which
wordes
(
in
whatsoeuer
maner
that
any
wyl
take
them
)
be
so
cleare
,
so
quicke
&
mightie
,
that
they
can
not
be
ynough
merueiled
at
,
howe
the
worlde
hath
ben
so
abused
,
blynded
.
and
deceyued
to
suffre
as
yet
willyngly
suche
sacrifice
,
or
to
presente
any
sacrifice
visible
and
outward
vnto
the
Lord
God
for
our
synnes
,
seynge
that
so
constantly
,
so
myghtyly
,
so
many
tymes
and
often
the
sayed
holy
Apostle
affirmeth
and
saith
that
there
is
no
more
sacrifice
,
nor
neuer
shal
be
.
For
after
Iesus
Christe
it
behoueth
not
to
loke
for
any
other
sacrifier
.
But
it
hath
behoued
,
and
so
god
hath
permitted
that
Satan
by
hym
and
hys
ministers
haue
seduced
the
worlde
a
fewe
excepte
.
For
it
was
afore
spoken
and
prophecyed
that
all
shoulde
be
thus
wasted
&
lost
.
☞
Alas
is
not
thys
a
greate
misery
to
thys
vnhappy
worlde
,
to
haue
so
greatly
dispised
these
fore
alleged
sentences
,
to
haue
contempned
them
in
this
wyse
,
&
so
coldly
passed
them
ouer
withoutany
other
aduisement
,
neuer
willing
to
consider
that
there
is
great
difference
betwene
sacrifice
and
testament
.
For
whan
we
offre
a
sacrifice
to
God
,
we
gyue
a
present
to
him
wherby
it
is
verye
euident
that
whan
we
take
and
receyue
of
hym
any
thyng
,
that
it
is
no
sacrifice
but
a
liberall
gyfte
and
pure
mercy
.
☞
And
who
than
is
so
blynded
that
he
seeth
not
here
clearly
that
by
gift
of
a
testament
,
confirmed
by
the
death
of
the
testatour
by
greate
loue
and
charite
,
he
hath
wholy
giuen
him selfe
vnto
vs
?
Saint
Luke
toucheth
it
at
the
quicke
when
he
sayth
thus
.
☞
The
which
oblation
for
al
times
is
ryght
sufficient
and
perfyte
,
or
elles
it
behoued
for
to
reiterate
or
renew
it
because
it
should
be
vnperfite
,
or
elles
certainly
inconuenient
to
seeke
any
other
,
whych
by
stronge
argument
of
scripture
.
I
shewe
thus
.
☞
In
the
epistle
to
the
Hebrewes
by
diuers
argumentes
it
is
concluded
that
for
the
death
of
an
high
Bishop
there
must
an
other
be
ordeined
and
by
the
death
of
hym
another
,
☞
Now
I
demaund
of
all
sacrifiers
if
the
sacrifice
be
perfite
or
vnperfite
wherefore
abuse
they
thus
the
pore
worlde
,
☞
For
the
whiche
thinges
that
be
so
euident
and
manifeste
that
any
man
ought
to
be
ashamed
to
saye
the
contrary
,
some
wyly
foxes
all
ashamed
of
theyr
matter
,
to
couer
and
excuse
theyr
malyce
to
abuse
and
begyle
the
worlde
againe
(
as
theyr
maner
hath
ben
and
is
alwaies
to
resiste
and
gainsey
the
veritie
(
as
nowe
are
many
not
ashamed
to
speake
&
properly
to
say
they
haue
not
done
sacrifice
,
but
onely
haue
offered
sacrifice
of
prayse
whiche
is
openly
agaynst
the
Canon
of
theyr
masse
by
the
which
they
name
and
call
this
breade
(
after
that
they
haue
pronounced
the
wordes
which
they
call
sacramentalles
)
holy
sacrifice
,
holy
oblation
,
presented
and
giuen
to
God
as
the
sacrifice
of
Abell
and
Abraham
.
and
commonly
they
call
it
Corpus
domini
,
the
holy
hooste
and
suche
maner
of
names
.
☞
Also
for
to
pray
to
God
and
offre
to
hym
a
sacrament
of
prayse
needeth
neyther
breade
nor
wine
,
there
needeth
neither
light
nor
candle
,
shauyng
or
sheryng
,
nor
diguysyng
with
vnaccustomed
and
wyde
garmentes
,
wherby
they
can
no
longer
couer
theyr
abuse
,
theyr
malyce
and
errours
by
suche
fictions
and
legerdemaynes
wherby
alwaies
they
distroye
them selues
,
hauynge
so
litle
wytte
that
in
so
speakyng
,
they
confounde
it
wholy
them selues
.
For
sacrifice
of
prayse
is
comen
to
all
persones
.
Be
it
man
woman
,
or
chylde
they
are
all
bounde
to
offre
sacrifice
of
prayse
.
And
by
thys
meanes
if
in
theyr
masse
be
none
other
sacrifice
but
prayse
a
woman
myght
say
it
,
yea
a
litle
childe
,
which
is
directly
agaynste
the
accustomed
doctrine
.
But
it
muste
needes
be
that
suche
lyinge
dreames
distroye
it selfe
.
☞
Now
haue
they
sayd
ouer
al
vniuersities
Papalles
that
the
masse
sayde
or
songe
by
an
vnthryfty
harlotte
priest
,
was
,
and
is
as
good
,
as
the
masse
of
the
mooste
holy
prieste
,
that
is
.
The
which
thing
we
confesse
to
be
more
verified
than
they
wene
.
For
the
best
of
them
both
is
but
wretchydnes
,
howbeit
theyr
intention
is
to
say
that
,
that
cometh
not
of
the
vertue
of
him
that
doeth
suche
worke
,
but
by
the
vertue
of
the
thinge
wrought
.
that
is
to
say
,
offered
to
God
sacrificed
and
presentyng
,
and
in
theyr
Latine
they
do
say
.
Non
virtute
operis
operantis
:
sed
virtute
operis
operati
,
that
is
to
saye
,
not
by
the
vertue
of
the
worke
of
the
worker
but
by
the
vertue
of
the
worke
wroughte
which
is
all
falshode
,
dreames
,
and
inuentions
of
men
as
aboue
is
effectually
shewed
.
¶
The
seconde
declaration
is
if
in
the
Sacramente
of
breade
and
wyne
there
is
transubstanciation
or
not
.
FOr
thermore
to
confounde
erroure
after
erroure
,
notwythstandynge
that
thys
fyrste
poynte
is
sufficient
to
abolishe
it
euidently
.
I
meane
not
the
Sacramente
of
Iesus
Christe
,
for
it
besemeth
me
not
but
thys
triumphaunte
Papall
Masse
.
The
sayd
selye
poore
sacrifiers
as
enchauntours
and
idle
people
whiche
neuer
estemed
the
holy
scriptures
,
and
for
to
encrease
&
publyshe
theyr
foly
she
frenasy
,
scantly
wyllyng
to
gyue
place
to
the
body
of
Iesus
Christe
,
haue
sayed
,
put
in
wrytynge
,
preached
and
taught
.
That
after
that
they
had
blowen
or
spoken
ouer
the
bread
whiche
they
holde
betwene
their
fingers
,
and
also
ouer
the
wyne
that
they
put
in
the
chalice
,
that
there
remayneth
neyther
breade
nor
wyne
but
by
transformation
,
or
as
they
saye
transsubstanciation
,
the
body
of
Iesus
Christe
is
ther
vnder
the
accidentes
of
the
bread
inuisibly
hyd
.
And
the
bloud
also
vnder
the
accidentes
of
the
wyne
,
beinge
there
no
more
bread
or
wine
which
is
a
doctrine
of
deuyls
,
agaynst
al
veritie
,
agaynst
al
experience
,
agaynste
reason
,
and
holy
scripture
,
the
whiche
hath
amonge
other
thinges
cast
away
&
alienated
from
the
christen
law
and
religion
almost
al
the
earth
,
so
ful
of
wretchednes
is
the
papysticall
doctrine
.
☞
That
this
doctrine
and
sophistical
determination
proceading
of
vanitie
&
of
dreames
is
entierly
against
the
holy
scriptures
,
it
is
euident
and
manifest
by
,
S.
Paul
,
S.
Mathew
,
S.
Marke
,
&
S.
Luke
.
Where
as
al
these
witnesses
of
truth
speake
of
the
holy
supper
of
Iesus
Christ
,
they
haue
sayd
and
put
in
wryting
that
oure
Lord
Iesus
Christe
toke
breade
and
breake
it
distributynge
it
to
his
Apostles
and
disciples
.
Fyrste
S.
Paule
sayeth
thus
.
☞
True
it
is
that
the
fayethfull
Christians
wel
vnderstandyng
the
dignitie
of
the
Sacramente
,
take
the
breade
sacramentall
,
not
as
comune
breade
,
vulgare
and
vsuall
,
but
as
bread
sanctified
,
apoynted
,
and
ordeined
to
diuine
vses
bycause
that
in
this
mooste
holy
action
the
spirite
and
soule
of
the
faythfull
shoulde
be
nouryshed
,
that
is
to
saye
,
knitte
,
ioyned
,
and
vnied
by
speciall
operation
to
his
propre
lyfe
,
whiche
is
his
pastoure
and
onelye
sauiour
Iesus
,
and
that
inuisible
for
the
time
of
this
mortall
lyfe
,
by
intelligence
and
contemplation
of
fayth
.
To
the
whiche
in
the
lyfe
to
come
,
shall
appere
without
coueringe
of
sacramente
,
openly
,
actually
,
really
as
our
redemer
,
high
bishop
,
kynge
and
sacrifier
ordeined
of
god
his
father
▪
vnto
the
consummation
of
all
thinges
.
☞
Saynt
Cipryan
martyr
,
one
of
the
auncient
doctours
&
the
fathers
of
the
church
in
a
sermon
that
he
made
of
the
supper
of
the
Lorde
that
beginneth
.
Suscitati
Lazari
.
Hierosolimis
increpuerat
rumor
By
highe
and
longe
sentences
that
whiche
I
haue
toutched
shortly
,
amonge
the
whiche
he
sayed
thus
.
Panem
angelorum
subsacramento
manducamus
in
terris
,
eundem
sine
sacramento
manifestius
edemus
in
celis
.
That
is
to
say
,
we
Christians
eate
the
bread
of
angels
,
which
is
Christ
the
liuinge
God
vnder
the
Sacrament
in
earth
,
but
we
shall
eate
it
in
heauen
manifestly
without
colour
of
sacrament
.
And
what
he
vnderstandeth
by
eatynge
hym
,
selfe
declareth
it
in
the
same
sermon
,
sayinge
,
Quod
est
esca
carni
hoc
anime
est
fides
,
quod
cibus
corpori
,
hoc
verbum
spiritui
.
That
is
to
saye
.
That
,
whiche
the
meate
doth
to
the
fleshe
the
fayth
doth
it
to
the
soule
,
and
that
whiche
the
meate
doeth
to
the
body
,
the
worde
of
God
doth
it
to
the
spirit
.
As
touching
the
proprietie
of
bread
it
is
wel
to
be
noted
.
The
nature
and
condition
of
breade
and
wine
(
as
to
theyr
fyrst
constitution
)
is
to
nourysh
and
feede
the
body
.
But
it
hath
pleased
the
Lorde
to
ordeyne
them
in
his
holy
Sacrament
,
to
another
and
more
excellent
operation
,
which
is
that
to
the
well
vnderstandynge
and
faythfull
person
it
bringeth
and
representeth
(
not
to
the
sence
of
the
body
,
but
to
the
soule
&
spirite
)
actual
takinge
quicke
knowledging
,
and
mynde
of
the
body
of
the
sauiour
of
our
soules
,
delyuered
to
death
for
vs
,
and
of
his
precious
bloud
shed
for
our
redemption
,
whiche
be
two
sundry
thinges
.
For
the
bodye
mighte
well
haue
died
without
effusion
of
bloud
,
as
we
se
daily
many
dye
.
But
by
his
greate
mercie
it
pleased
him
for
to
do
bothe
for
vs
.
That
is
that
he
hath
tasted
death
as
to
the
body
,
and
not
only
that
,
but
also
woulde
shed
and
offre
his
precious
bloud
in
price
of
our
redention
.
And
therfore
bicause
that
in
his
church
shoulde
alwaye
be
had
minde
of
these
two
admirable
workes
he
hath
ordeined
this
same
holy
sacrament
,
which
is
the
consummation
and
ende
of
all
other
in
two
visible
thinges
that
is
to
witte
in
bread
and
wyne
,
the
which
thinges
should
neuer
be
separate
,
as
they
haue
done
in
the
Popysh
churche
,
which
is
a
great
wickednes
and
extreme
sacrilege
openly
agaynste
the
institution
and
ordinaunce
of
Iesus
,
that
so
expressely
and
so
euidently
had
conioyned
them
.
But
what
care
vnkinde
folke
ennemies
to
the
veritie
,
of
the
ordinaunces
thereof
,
for
they
be
wise
,
and
not
vnwitty
.
Yf
saynte
Paule
were
alyue
,
O
how
he
would
crie
against
such
a
cursed
abuse
,
so
would
saint
Austine
,
S.
Ciprian
and
all
other
induced
with
the
good
spirite
.
☞
But
to
returue
to
the
purpose
,
it
is
certayne
that
of
the
same
breade
whiche
they
had
vsed
in
eating
the
Lambe
of
passing
,
called
the
Pascall
lambe
.
Iesus
Christe
toke
,
and
brake
,
sayeng
,
take
,
eate
,
this
is
my
body
.
Where
vpon
in
the
sermon
afore
sayed
thys
good
doctour
Ciprian
sayd
thus
.
Ante
verba
illa
,
cibus
ille
communis
,
tantum
nutriendo
corpori
commodus
erat
,
sed
er
quo
a
domino
dictum
est
,
hoc
facite
in
meam
commemorationem
.
&c.
panis
iste
solemni
benedictione
sacratus
,
ad
totius
hominis
vitam
,
salutemque
proficit
.
That
is
to
saye
before
the
wordes
of
Iesus
Christe
this
meate
that
was
commune
auayled
to
feede
the
body
onely
.
But
syth
that
the
lorde
had
spoken
,
this
bread
consecrate
by
solempne
blissyng
profiteth
to
the
life
and
entier
saluation
of
man
.
Thys
breade
than
by
one
such
and
so
singuler
application
,
so
high
,
solempne
and
excellent
blessing
is
chaunged
and
altered
,
not
in
corporall
sence
,
but
to
intellectuall
spirite
,
not
of
kinde
or
substaunce
but
of
operation
of
nature
,
of
signification
,
dignitie
and
office
,
yea
to
the
faythful
,
but
nothinge
to
the
vnfaythful
but
perdition
.
☞
The
whyche
thynge
yll
vnderstande
hath
gyuen
occacion
to
the
schole
men
at
thys
presente
tyme
curiously
and
vaynely
to
dispute
that
is
to
wit
,
if
the
accidentes
may
be
separate
&
remaine
without
substaunce
,
substaunce
without
accidentes
,
&
other
diueres
allegations
,
which
are
not
to
the
purpose
of
Iesus
Christe
nor
of
his
church
but
serue
to
confuse
the
world
,
and
to
bringe
the
christen
religion
to
sclaunder
,
mockery
and
irrision
,
for
of
one
inconvenience
(
if
it
be
not
withstande
)
many
other
will
folowe
.
☞
Who
may
than
any
more
susteyne
,
support
,
and
endure
suche
folke
,
the
which
as
presumptuous
and
arrogaunt
,
without
feare
or
reuerence
haue
be
so
bold
,
to
conclude
that
there
is
neyther
breade
nor
wyne
,
but
haue
dreamed
and
inuented
a
wanton
and
a
newe
terme
of
speakynge
,
that
they
haue
called
(
as
is
aboue
spoken
)
transsubstantiation
.
The
whiche
in
the
holy
scripture
was
neuer
reade
.
Nor
by
the
sayntes
and
good
Fathers
of
the
primatyue
churche
imagined
.
Whereby
as
enemyes
of
God
&
his
worde
by
very
ryght
ought
to
be
expulsed
,
&
cast
awaye
,
or
the
better
and
fayrer
to
speake
,
as
piuishe
fooles
they
ought
to
be
contempned
and
dispised
.
☞
How
be
it
if
any
shoulde
demaunde
them
by
what
veritie
suche
a
thynge
is
done
.
They
wyll
answere
forthwyth
,
by
the
doctrines
of
theyr
scholes
,
that
it
is
in
the
vertue
of
the
sacramentall
wordes
,
proferred
and
pronounced
ouer
the
breade
.
In
suche
wyse
that
yf
there
were
no
bodye
that
vnderstode
,
or
hearde
the
sayd
wordes
,
that
neuertheles
the
sayed
transubstantiation
woulde
folowe
,
so
that
the
sacrifice
had
his
full
strength
wyth
matter
conuenable
.
&c.
But
certainly
I
greatly
wonder
&
haue
pitie
on
them
that
they
be
so
blynde
and
haue
not
so
muche
vnderstandyng
to
consider
that
oure
Lorde
spake
not
to
the
breade
whan
he
sayed
.
Take
,
eate
,
thys
is
my
bodye
.
Nor
he
spake
not
to
the
wyne
.
As.
S.
Luke
reciteth
whan
he
wrote
.
And
toke
the
cup
&
gaue
thankes
,
and
sayed
.
Take
ye
it
&
distribute
amonge
you
.
Also
afterwarde
likewise
he
gaue
the
cup
after
supper
sayinge
.
Thys
cuppe
is
the
newe
Testamente
in
my
bloude
,
whiche
is
shed
for
you
.
In
the
whiche
writynges
and
all
other
of
the
new
testament
this
matter
is
very
euident
that
he
neuer
spake
to
the
breade
nor
wyne
.
Than
it
maye
be
well
sayed
that
these
poore
folke
be
very
vnwitty
,
in
secrete
hidyng
aside
not
willynge
to
be
hearde
and
vnderstande
of
anye
,
blowe
and
speake
thus
ouer
the
breade
and
wyne
.
Wherof
oure
Lorde
Iesus
Christe
neuer
gaue
vnto
them
neither
example
nor
word
But
it
is
the
custome
that
alwayes
one
errour
engendreth
an
other
errour
.
¶
The
.iii.
declaration
is
of
the
assistence
or
corporal
presence
of
Iesus
Christe
in
the
Sacramente
of
breade
and
wyne
at
the
Masse
.
IN
thys
poynt
more
than
in
any
other
they
haue
fayled
,
&
erred
greatly
,
whan
they
sayd
,
wrote
,
preached
,
gaue
to
vnderstande
,
and
taught
,
that
in
the
steade
of
bread
and
wyne
(
as
they
saye
)
vnder
the
shapes
or
kyndnes
visible
,
whyte
or
blake
,
yelowe
or
redde
,
it
is
al
one
,
the
body
of
Iesus
Christe
really
and
in
dede
,
entyerly
,
corporally
&
personally
in
fleshe
and
bone
,
as
greate
and
perfite
as
presently
he
lyued
.
And
in
this
wise
they
haue
prouoked
almooste
the
vniuersall
worlde
to
manifeste
and
open
ydolatri
.
Agaynst
the
whiche
importable
abusion
it
behoueth
to
resiste
myghtily
wyth
the
holy
scriptures
.
And
fyrste
of
all
we
muste
reteyne
and
note
wel
the
artycle
of
our
faith
,
Therefore
if
hys
bodie
be
in
heauen
,
for
that
tyme
it
is
not
in
earth
,
and
if
he
were
in
earth
,
it
shoulde
not
be
in
heauen
for
of
certayne
a
very
perfighte
bodye
is
but
in
one
place
at
ones
as
I
sayde
afore
,
More
ouer
we
haue
neuer
red
in
holy
scripture
that
he
hath
multiplied
&
put
at
one
tyme
on
bodye
in
sondry
places
But
rather
made
it
to
transport
fro
one
place
to
a nother
at
hys
plesure
,
But
that
one
onely
bodye
hath
ben
in
sondry
places
at
once
was
neuer
red
.
Wherefore
to
saye
that
God
doth
such
a
miracle
without
apperteining
,
without
sight
of
ani
thing
,
without
any
knowlege
,
the
folishe
dreame
is
to
greate
.
The
workes
of
God
be
manifest
,
cleare
,
open
,
and
certayne
.
He
neuer
did
miracle
on
any
maner
body
without
manifesting
it
.
The
workes
of
God
be
not
couered
(
special
whan
they
concerne
bodily
thynges
)
but
as
I
sayed
be
cleare
and
open
.
Than
to
say
and
affirme
such
a
miracle
without
euidence
and
ryght
greate
certitude
,
is
greatly
to
erre
,
and
to
constreyne
the
people
to
beleue
,
by
fire
,
water
,
bloude
sheding
,
death
,
prisonment
,
cordes
,
and
hangment
,
is
most
cruell
tiranny
.
Moreouer
we
haue
infalible
certification
by
the
holy
scripture
,
of
the
coming
of
the
son
of
man
,
that
whan
it
would
please
him
to
depart
fro
heauen
,
he
should
be
visible
&
manifest
.
For
as
S
,
Math
sayth
.
And
if
vnto
all
this
be
answred
by
sophistical
fantasi
,
that
is
vnderstand
alonely
of
the
coming
at
the
daye
of
iugement
,
&
not
in
the
sacrament
,
wherefore
(
as
they
saye
)
he
remaineth
with
vs
in
body
&
soule
perpetually
although
that
he
hideth
him
,
&
sheweth
him
not
.
This
is
a
saing
at
wil
wherewith
they
haue
abused
vs
in
tyme
past
whiche
saynge
was
easy
&
light
to
beleue
,
here
before
when
we
beleued
it
by
the
seduction
of
hypocrites
Also
that
saiyng
is
a
blaspheminge
,
Nowe
is
this
an
ouer
dullynge
&
darkening
of
the
spirite
&
vnderstanding
of
the
people
to
bind
them
&
cause
them
to
stop
and
stey
at
a
litell
bread
,
at
a
thynge
visible
and
corruptible
,
to
cause
them
to
seke
him
there
,
which
is
of
souerayn
maiesty
in
triumphaunt
glory
.
For
now
he
is
out
of
his
tyme
and
out
of
his
infirmite
,
and
neuertheles
,
in
the
putting
and
holding
of
him
without
any
order
thus
in
a
lump
of
dough
,
he
should
be
more
set
by
than
euer
he
was
in
the
presence
of
Pilate
.
Yea
if
one
woulde
saye
a
furbisher
of
olde
baggage
.
Nay
,
like
as
a
dominican
said
somtyme
,
in
the
cite
of
Geneue
openly
preached
that
he
made
him selfe
as
litle
as
a
Pismire
.
And
if
it
wer
not
that
the
mater
is
so
ernest
,
and
that
I
haue
dolor
of
the
folyshnes
of
such
one
graceles
.
I
could
not
abstayne
me
for
laughyng
.
But
in
leauinge
the
fooles
in
theyr
foly
,
I
would
wite
,
what
v●ilite
or
profit
mighte
com
to
vs
that
he
were
with
vs
in
a
lytel
morsel
of
breade
so
hyd
?
To
be
briefe
this
popishe
doctrine
is
cause
of
the
vniuersall
distruction
almooste
of
all
the
world
.
And
they
ought
not
for
the
couering
of
theyr
yes
,
and
the
better
to
exercyse
thir
vnsaciat
auaryce
,
for
their
pryde
,
their
marchaundise
,
and
rapine
&
for
to
giue
some
apparence
and
colour
to
their
mater
,
for
to
allege
or
bring
furth
these
wordes
.
Thys
is
my
body
that
is
giuen
for
you
.
For
by
them
none
other
thinge
is
shewed
but
presence
sacramental
in
the
bread
and
wyne
not
as
it
hath
be
sayde
vulgare
or
commmune
,
but
significatiue
and
Sacramental
,
which
is
and
ought
to
be
taken
in
greate
reuerence
in
minde
of
the
death
and
passion
of
Iesus
Christ
,
representyng
the
brenninge
loue
greate
charite
wherwyth
he
loued
vs
,
and
bys
holy
spirite
wherwyth
he
hath
quickened
vs
.
Betokenynge
also
the
lone
that
in
veri
charite
we
oughte
to
loue
eche
other
,
as
membres
of
one
bodye
,
wherof
Iesus
Christ
is
the
head
and
that
it
is
so
,
the
same
wordes
gitreth
know
ledge
therof
.
For
it
is
certaine
,
that
,
that
which
we
do
se
that
is
to
wyte
the
breade
or
as
they
saye
the
whitnes
of
bread
,
is
not
the
bodye
of
Iesus
Christe
.
Therfore
if
any
saye
to
me
.
It
is
true
,
that
whiche
is
seen
is
not
the
bodye
,
☞
And
aboue
all
thys
is
to
be
noted
.
For
it
is
wryten
he
beleued
the
worde
of
the
Lorde
And
it
was
reputed
for
rightuousnesse
and
accorde
was
made
betwene
hym
and
the
Lorde
,
of
the
which
Iustyficacion
and
acccorde
was
giuen
vnto
hym
the
signe
and
token
of
Tircūcision
,
and
in
ordeynynge
the
sayde
token
the
Lord
God
sayde
vnto
hym
.
Hoc
est
pactum
meum
.
Also
because
the
iuel
of
abominacion
shoulde
bee
araised
in
the
holye
place
,
☞
Notably
the
holy
apostle
did
saye
,
signes
and
liyng
wonders
.
For
in
thys
masse
and
blowen
breade
greate
wonders
,
lowde
lies
he
hath
imagined
.
Is
it
not
well
dreamed
,
well
lyed
,
and
raued
to
haue
sayd
that
all
the
accidentes
of
the
breade
,
and
wyne
as
whitnes
,
roundes
,
weight
,
tast
,
sauor
moystnes
&c.
be
and
remain
there
without
subiect
,
that
is
to
wite
without
foundation
and
substaunce
.
Is
not
thys
very
hardily
spoken
to
say
,
that
they
hold
,
that
they
beare
,
and
that
they
close
the
bodye
of
Iesus
Christe
,
all
of
hys
heyght
,
all
entyer
,
all
a
lyue
in
fleshe
and
bones
thus
and
so
,
and
whither
they
wyll
.
I
demaunde
ones
again
what
meaneth
,
&
wylleth
this
poore
sacrifier
whan
he
pronounceth
the
wordes
ouer
the
breade
?
sayng
.
This
is
mi
body
.
leuyng
the
rest
of
the
texte
euangelicall
,
and
addeth
presumptuously
this
word
,
〈◊〉
,
sayeng
.
Hoc
est
enim
corpus
meum
,
that
is
to
saye
,
for
thys
is
my
body
,
The
whiche
worde
,
enim
(
or
for
)
none
of
the
euangelystes
dyd
adde
wherin
they
enterprise
vpon
the
worde
of
god
Yf
the
sayde
sacrifier
wyll
saye
that
it
is
hys
owne
body
that
is
hid
vnder
this
whitnes
and
kynde
of
breade
,
it
is
certaynly
a
foule
and
a
stynkinge
thinge
.
Yf
he
shall
aunswere
that
it
is
the
body
of
Iesus
Christe
,
wherfore
saith
he
not
then
.
Hoc
est
corpus
Christe
,
that
is
to
say
thys
is
the
body
of
Christe
.
Bycause
it
myght
be
vnderstande
what
he
sayde
.
And
if
he
saye
,
that
be
recitethe
the
wordes
onely
or
that
he
reciteth
the
wordes
that
Iesus
putfurth
takinge
them
materialli
,
or
by
maner
of
nothing
To
that
I
answer
,
that
wordes
taken
materially
(
by
theyr
owne
schosastical
doctrine
)
signyfieth
nothinge
.
☞
Moreouer
I
aske
of
them
,
where
thei
haue
promes
and
assuraunce
of
God
that
euery
tyme
and
as
often
as
they
shal
pronounce
such
wordes
that
the
body
of
Iesus
Christe
all
sodenly
shall
descende
betwene
theyr
handes
.
Yf
they
alledge
thys
texte
Hoc
facite
in
commemorationem
meam
,
that
is
to
say
,
do
this
in
the
remembraunc
of
me
:
it
is
not
answered
to
the
purpose
.
For
it
is
ryght
manifest
that
he
speaketh
not
there
&
maketh
any
commandement
that
he
should
do
sacrifice
,
☞
And
if
we
bringe
forthe
the
.vi.
chapitre
of
saynte
Ihon
,
where
as
he
sayeth
,
I
am
the
lyuynge
breade
whyche
is
descended
from
heauen
,
if
any
eate
of
thys
breade
he
shall
lyue
eternally
.
And
the
breade
that
I
shall
gyue
,
for
the
lyfe
of
the
worlde
is
my
fleshe
.
That
afterwarde
he
sayde
,
excepte
ye
shall
eate
of
the
fleshe
of
the
sonne
of
man
,
and
drynke
hys
bloude
ye
shall
haue
no
lyfe
in
you
.
He
that
eateth
my
flesshe
,
and
drynketh
my
bloude
hathe
lyfe
euerlastynge
,
and
I
shall
reyse
hym
vp
agayne
in
the
laste
daye
.
For
my
flesshe
is
very
meate
and
my
bloude
is
very
drynke
.
To
thys
allegation
I
answere
,
that
in
all
thys
Chapiter
Iesus
Chryste
manifesteth
and
declareth
,
hym selfe
such
as
he
is
&
was
,
that
is
to
wyte
our
lyfe
and
onely
gyuer
of
lyfe
.
☞
Moreouer
he
willed
to
take
away
the
folyshe
ignoraunce
of
some
poore
blynde
.
folkes
that
folowed
hym
for
none
other
thynge
,
but
that
they
thoughte
that
he
woulde
fede
them
bodyly
wythout
anie
more
laboure
,
bicause
he
had
nourished
them
by
the
multiplication
of
.v
loues
,
☞
Therefore
it
foloweth
,
the
breade
that
I
shal
gyue
for
the
lyfe
of
the
worlde
,
is
my
flesh
.
The
whiche
he
hath
greatly
accomplished
by
his
death
.
☞
In
a
certayn
text
he
sayd
thus
.
Who
so
euer
beleueth
in
me
hath
eternall
lyfe
,
&
I
shall
rayse
hym
vp
agayne
at
the
last
daye
.
In
the
other
texte
he
sayeth
.
Who
so
eateth
my
fleshe
and
drynketh
my
bloude
hath
euerlastyng
lyfe
,
☞
Saynt
Austine
vnderstode
this
wel
whan
in
the
persone
of
Iesus
Christe
and
of
the
Iewes
he
wrote
thus
.
Illi
putabant
erogaturum
se
corpus
suum
.
Ille
dixit
ascensurum
in
celum
,
☞
Item
Fulgentius
speakyng
of
Iesus
Christ
wrytteth
thus
.
☞
I
haue
alleged
these
two
auncient
doctours
not
for
to
gyue
authoritie
,
or
by
them
to
approue
the
trueth
of
the
Gospell
(
for
the
vertue
and
power
of
the
worde
of
God
dependeth
not
of
any
creature
,
neyther
in
heauen
nor
in
earthe
,
&
if
al
the
worlde
were
againste
it
,
it
remaineth
true
euerlastingly
.
(
But
I
haue
onely
broghte
them
to
shew
the
,
that
whych
is
sayde
before
is
no
newe
thynge
,
as
these
false
Antichrystes
gyue
to
witte
,
that
alledge
theyr
lyes
,
dreames
,
and
fantasyes
,
settynge
asyde
asmuche
as
in
them
is
possible
the
holy
word
of
God
by
theyr
gloses
and
traditions
,
by
theyr
distinctions
lunatike
inuentions
.
After
the
which
worde
of
God
notwythstandynge
(
wyll
they
or
not
)
all
the
Popishe
ordre
shal
be
iudged
afore
God
.
Wherby
entyerly
to
the
same
I
do
holde
and
stey
me
,
castynge
of
all
that
is
sayde
by
men
.
in
that
whyche
concerneth
diuine
thynges
wythout
euident
and
true
authoritie
of
scripture
after
the
whyche
all
Christen
men
oughte
to
be
readye
to
gyue
answere
,
☞
Also
Iesus
Christ
in
ordeynynge
his
holy
supper
,
and
the
Sacramentall
breade
to
his
disciples
sayde
simply
,
Accipite
,
et
manducate
,
that
is
to
saye
,
take
and
eate
,
and
sayde
not
.
Respicite
,
adorate
,
that
is
beholde
&
worshyp
.
Nor
neuer
any
of
the
Apostles
inticed
or
prouoked
any
to
suche
wroshyppynge
as
the
priestes
of
idolles
haue
done
From
whose
tiranny
it
may
please
the
Lord
God
in
his
strong
hand
to
deliuer
his
pore
people
.
So
he
it
.
☞
And
if
againe
(
notwithstanding
the
thinges
afore
sayde
)
stubbornly
they
do
reply
these
wordes
of
Iesus
Christ
.
Hoc
est
corpus
meum
that
is
to
say
,
this
is
my
body
,
to
be
true
,
to
that
I
answere
,
that
there
is
nothinge
more
true
,
so
that
it
be
wel
vnderstanden
of
vs
,
for
it
suffiseth
not
to
allege
textes
of
holy
scripture
,
but
if
thei
be
wel
applied
to
the
true
knoledge
of
the
holy
goste
wel
expounded
and
tried
.
Or
els
Satan
against
Christ
shoulde
triumph
,
☞
In
conclusion
of
this
mater
it
reiteth
that
euery
one
be
wel
aduertised
,
that
al
that
which
we
haue
sayed
in
thys
party
,
is
onely
for
to
gainsaye
their
ignoraunces
,
that
do
maynteine
so
fat
&
grosse
an
assistence
,
&
bodily
presence
of
Iesus
Christe
in
the
Sacrament
with
suche
a
multiplication
,
as
they
saye
.
For
it
is
not
to
be
doubted
that
Iesus
Christ
assisteth
not
vs
at
hys
holy
supper
,
but
certaynly
by
a
maner
vnspeakeable
&
vnable
to
be
told
,
and
vnto
vs
for
the
tyme
incomprehensible
.
Of
the
which
assistence
he
by
his
grace
make
vs
partakers
.
Amen
.
¶
The
fourth
declaration
to
vnderstande
what
the
Masse
is
.
THinke
ye
not
my
deare
brethren
that
in
speaking
against
the
Masse
,
I
do
speake
against
the
ordinaunce
of
Iesus
Chriist
or
the
institution
of
his
holy
supper
.
But
to
the
contrary
it
is
for
to
yelde
&
restore
it
into
the
puritie
,
whiche
Iesus
Christe
by
his
goodnes
hath
ordeyned
and
instituted
it
.
For
truely
there
is
nothyng
sayd
nor
done
in
the
masse
but
it
is
contrary
to
Iesus
Christe
&
hys
worde
,
the
which
lightly
is
to
be
knowen
by
this
declaration
.
☞
Fyrst
this
worde
masse
is
a
new
terme
to
speake
,
of
the
which
holy
scriptures
neuer
made
mention
.
The
whyche
terme
signifieth
all
that
which
is
said
&
done
in
the
same
from
the
beginnynge
vnto
the
ende
,
comprysynge
cerimonies
,
inclinations
,
songes
,
ryngynges
melodies
,
sensynges
,
lyghtes
,
washynges
,
the
introyte
,
the
confiteor
,
the
kyrye
,
the
gloria
,
the
oration
,
one
or
many
,
the
epistle
,
the
gradual
,
the
prose
,
alleluya
,
the
gospel
,
the
crede
great
and
lytel
,
the
per
omnia
,
the
canon
,
the
sanctus
,
the
paternoster
,
the
agnus
,
the
post
communion
,
the
requicscāt
,
or
ita
missa
est
,
Yea
&
a
masse
is
solēpnal
or
hye
,
or
els
low
or
drye
,
one
vniuersall
&
foral
folke
,
another
perticuler
,
and
for
the
fraternites
of
patronage
onely
,
one
for
the
ryche
,
wherin
is
mooste
ryngynge
,
another
for
the
poore
wherein
is
least
ryngynge
,
one
of
the
daye
,
an
other
at
pleasure
,
of
the
trinitie
,
of
the
holye
goste
,
of
the
.v.
woundes
,
of
the
croune
of
thornes
,
of
S
Fraunces
,
of
saynt
Austine
,
of
S.
William
,
of
S.
George
,
of
S
Roberte
and
a
million
of
suche
sortes
,
One
for
the
tyme
,
an
other
for
the
goodes
.
One
to
go
a
viage
,
an
other
to
come
againe
,
one
for
beastes
,
of
.
s
.
Hubbert
for
dogs
of
saynte
Antony
for
swine
and
hogges
,
of
saynte
Loy
for
horses
.
&c.
One
for
the
lyuynge
,
another
for
the
dead
,
one
for
mariage
another
for
other
fortunes
.
One
of
Gaudeamus
,
another
of
Requiem
,
one
De
ventre
,
another
de
teribilibus
&c.
☞
Now
it
is
so
manifeste
that
the
very
blind
folkes
maye
se
that
of
these
thynges
a
foresayde
.
Iesus
Christe
neuer
spake
,
and
of
it
all
ordeyned
nothynge
.
Wherfore
to
caste
awaye
these
fantasyes
of
men
,
is
not
castyng
awaye
of
that
whyche
Iesus
Christe
hath
instituted
.
And
if
any
make
obieccion
that
ther
be
good
thynges
in
the
masse
at
the
leaste
as
is
the
epistle
the
Gospell
&
the
Crede
,
the
Pater
noster
,
and
other
lyke
and
oughte
not
thus
to
be
dispised
.
To
that
I
answer
that
it
suffiseth
not
to
haue
good
thinges
,
but
they
oughte
to
be
well
vsed
,
and
they
must
be
applyed
as
they
ought
to
be
.
Also
enchauntours
nicromancers
and
wytches
that
in
their
noughtines
vseth
some
good
wordes
shal
they
be
excused
of
crime
,
which
awyse
man
would
not
saye
.
And
like
wise
bi
the
same
purpose
maie
be
said
to
excuse
the
masse
because
of
the
good
wordes
saide
therin
,
which
greatly
is
abused
and
done
otherwyse
than
the
word
of
God
supporteth
And
that
it
is
so
,
it
appeareth
clerely
,
whan
Iesus
Christe
preached
declared
and
shewed
furth
,
the
Gospell
and
hys
holy
worde
to
euerye
creature
.
Not
for
to
crye
or
singe
it
.
For
what
auailed
it
(
although
we
saye
good
thinges
)
and
speake
French
,
Dutch
or
Italish
in
the
presence
of
them
that
vnderstandeth
it
not
?
and
so
it
is
to
synge
,
rede
or
saye
the
Gospell
in
Latyne
or
other
wordes
of
God
and
is
not
vnderstand
.
What
edifiyng
cometh
threof
what
instruction
?
or
what
doctrine
of
helth
is
to
the
simple
people
?
☞
Iuge
now
I
praye
you
,
syth
the
best
of
the
masse
(
as
thei
do
vse
it
)
is
nought
worth
what
than
is
the
residue
?
Truly
it
is
a
let
of
saluacion
a
destruction
and
ruyne
of
all
goodnes
,
so
fearfull
(
to
them
that
know
it
)
that
neuer
was
none
such
lyke
as
I
do
declare
it
.
S
Paul
saieth
that
the
gospel
is
the
power
of
saluacion
to
all
beleuers
,
☞
And
what
thinge
was
there
euer
that
hathe
put
a
side
the
euanglycal
preachinge
somuche
as
thys
proud
masse
?
Yf
S.
Paule
came
for
to
preache
in
the
masse
tyme
,
God
knoweth
how
he
shoulde
be
receyued
.
Likewise
if
a
pardoner
or
a
berer
of
Relykes
,
or
anye
other
tryfler
shoulde
come
,
yet
they
wyll
saye
to
him
,
Make
hast
the
office
is
longe
,
and
neuerrtheles
they
be
agreed
.
☞
What
thinke
ye
that
they
woulde
do
to
a
simple
christen
person
that
would
gainsaye
their
abuse
O
Lord
God
,
where
is
the
tyme
that
thi
seruaunte
Paule
continued
and
prolonged
hys
sermon
tyll
midnight
?
¶
The
.v.
declaracion
is
of
sondry
frutes
that
come
of
the
Masse
.
IT
is
wryten
that
an
yl
tre
can
bere
no
good
fruite
wherby
after
the
knoledge
of
so
much
euill
that
thys
vnhappy
masse
bryngeth
to
vs
,
It
is
communly
said
that
al
thynges
be
made
for
the
life
and
so
they
saye
,
of
whom
Saynte
Paul
speaketh
,
that
their
beli
is
there
God
,
the
which
bely
is
a
terible
God
,
☞
Now
was
ther
neuer
such
an
inuention
founde
so
subtilly
as
to
lyue
without
takinge
payne
wythoute
laboure
or
thoughte
the
ketchynge
well
furnished
for
to
make
fat
soppes
and
to
fede
their
fat
trippes
Thys
is
I
ensure
you
a
plentious
masse
that
bryngeth
furth
so
much
dedly
fruyte
,
vnder
apparence
of
holynes
wherwyth
the
poore
worlde
is
swallowed
vp
and
deuoured
.
Thincke
(
I
praye
you
)
how
much
fruite
brinketh
in
theyr
finger
kissynges
that
they
name
the
offertory
of
the
masse
.
These
byg
lubbers
take
no
thoughte
for
all
the
weke
to
fede
theyr
ribawdrye
.
Alas
for
pite
,
☞
Another
frute
much
lyke
to
this
,
this
plentyful
masse
bringeth
furth
,
by
the
whiche
these
worshipfull
massemongers
haue
gadered
and
heaped
,
whan
vnder
the
shadow
of
longe
prayers
they
haue
rauished
an
deuoured
the
houses
of
the
poore
wydowes
and
orphans
.
☞
And
from
this
merueilous
,
earthly
and
so
riche
fruyte
is
another
spronge
.
Out
of
all
this
spronge
another
fruite
more
pleasaunt
,
agreable
,
and
dilicious
to
the
tendre
and
dilicate
gentilmen
.
That
is
,
that
by
one
accord
(
yea
,
by
a
commune
lawe
,
made
among
them selues
)
they
should
lyue
in
mery
wantonnes
and
lecherous
idelnes
,
without
laboure
or
trauaile
.
For
their
handes
be
to
soft
,
but
to
plai
at
tennes
,
boules
,
tables
,
cardes
,
and
dyce
,
to
leape
and
daunce
for
theyr
pastime
,
but
for
to
labour
,
fye
,
because
they
be
anoynted
,
greased
,
and
their
pates
plucked
.
And
al
this
,
solatious
goodnes
commeth
of
this
ioly
masse
.
O
masse
masse
,
howe
gentle
art
thou
,
howe
louyng
and
pleasaunte
to
these
folke
.
Howe
can
they
hate
the
?
howe
can
they
leaue
the
?
howe
can
the
banysh
the
,
syth
thou
haste
set
them
in
such
an
easy
quiete
and
rest
,
to
labour
nothyng
at
al.
And
that
mor
is
,
if
they
can
reade
or
synge
a
masse
,
lifte
vp
theyr
armes
and
knele
,
haueyng
a
portuouse
to
bable
theyr
mattens
,
they
nede
none
other
thynge
.
As
for
bokes
,
volumes
,
and
quaiers
of
holy
scripture
to
search
and
study
,
it
forceth
not
:
for
they
he
not
requisit
for
the
masse
.
☞
And
as
for
study
,
it
is
a
melancholious
busines
,
werines
and
a
noyous
,
not
conuenient
for
such
ydle
beastes
,
that
wold
lyue
wythout
any
thought
and
by
the
sweat
af
other
mens
faces
.
Oh
howe
contrary
is
S.
Paule
to
them
?
The
which
not
wythstandyng
that
he
was
an
Apostle
of
Iesus
Christ
,
a
Bishop
,
but
not
mytred
,
nor
horned
,
a
Doctour
of
veritie
,
a
doctour
of
the
church
but
not
hooded
,
nerthells
he
wroght
wyth
hys
handes
,
and
for
to
do
so
he
admonisheth
and
desyreth
euery
person
,
but
what
haue
they
to
do
wyth
God
or
saynt
Paule
?
☞
Yet
an
other
fruite
of
this
masse
,
and
than
a
great
euyl
I
wyl
shewe
as
nowe
.
The
fruite
is
greate
and
encreased
,
for
neuer
henne
layed
so
many
egges
,
and
hatched
so
many
chyckens
as
this
masse
hathe
brought
vs
shorne
poules
.
And
what
man
can
thincke
the
nombre
of
the
cockerelles
that
runne
after
harlottes
,
as
cockes
after
hennes
.
And
whan
these
iolye
louers
haue
layd
their
layghters
,
and
sitten
their
brodes
,
thei
sit
in
their
temples
,
singing
as
cockes
on
their
perches
,
yea
(
&
properlier
to
say
)
deskant
in
counterfeit
thinges
,
gapyng
,
criyng
,
&
howlyng
.
So
many
cockes
,
cockrels
,
&
pullets
,
that
is
to
say
,
of
Monkes
,
Friers
,
Nunnes
,
prestes
,
laisisters
,
this
fat
masse
hatched
,
&
fed
,
that
it
is
wonder
to
beleue
,
and
to
satisfie
so
great
anombre
,
it
was
of
force
necessary
to
bild
many
henhouses
&
nestes
,
to
lodge
so
many
lapwynges
.
Than
nombre
if
ye
can
al
the
cloisters
,
abbaies
,
priories
,
monasteries
,
temples
,
chanonries
,
prebendes
,
alters
,
portatifs
,
&
not
portat
ifs
,
and
such
other
thinges
that
the
masse
hath
brought
furth
.
And
vpon
that
,
thinke
a
litel
I
praie
you
and
ye
shall
perceiue
what
it
man
ye
be
,
is
it
not
wel
multiplyed
.
Auarice
hath
wroghte
apase
,
as
wytnesseth
one
of
theyr
order
named
Willam
de
Peraldo
,
in
his
tyme
bishop
of
Lyons
in
the
some
that
he
hath
made
of
vertues
&
vices
,
☞
This
is
the
euil
that
at
the
beginninge
of
thys
vngracious
fruyte
I
was
in
purpose
to
speake
,
that
of
all
euills
it
is
the
greateste
,
and
neuer
man
coulde
imagine
worsse
.
And
what
would
ye
worsse
then
to
begiuen
into
reproued
sences
.
To
be
striken
with
so
greate
darkenes
,
that
they
do
come
and
iudge
the
good
to
be
ill
,
☞
Of
thys
euil
aboue
all
other
the
Prophettes
haue
made
mencion
whan
by
greate
threte
ninges
of
the
euyll
that
was
to
come
ouer
the
misbeleuinge
people
,
¶
The
.vi.
declaracion
is
of
the
cause
and
wherefore
the
masse
ought
to
be
maynteined
.
THe
cause
is
euidente
,
sith
it
bringeth
furth
so
muche
fruyte
.
Is
it
not
a
spring
of
fat
soppes
and
brothe
?
Is
it
not
a
good
milche
cowe
,
and
who
sawe
euer
suche
a
sowe
that
so
easily
,
so
swetely
,
&
so
fatly
hath
so
many
pygges
?
where
fore
shoulde
they
leaue
it
sith
they
finde
it
so
good
Truely
with
good
righte
they
main
teyne
it
.
For
it
is
very
handsome
for
the
bely
,
They
haue
no
nede
to
do
any
thinge
,
&
lesse
for
to
study
.
¶
The.
vii
declaracion
is
of
the
meanes
,
of
the
maner
,
and
howe
this
poore
masse
maye
be
mainteined
.
SYth
that
for
the
causes
afore
sayde
the
masse
ought
to
be
mainteined
,
there
resteth
but
the
maner
,
the
meane
,
and
howe
that
maye
be
done
,
for
it
is
the
chyefe
of
their
matter
.
Attende
here
poore
sacrifiers
,
for
ye
haue
no
more
any
other
refuge
or
soture
.
And
therfore
ye
ought
to
loue
me
wel
,
seinge
that
I
am
so
thoughtful
of
your
b●sines
Herken
than
wel
,
&
reteine
the
counsel
that
foloweth
,
for
ye
can
neuer
find
a
better
for
your
matter
.
Now
ye
must
note
how
many
waies
a
thyng
may
be
mainteyned
.
☞
First
alledginge
auncient
custome
.
But
herein
I
will
proue
it
noughte
worthy
.
For
howebeit
that
sith
.iiii.
or
.v.
C.
yeares
your
masse
hath
be
riesed
,
taughte
&
builded
in
apes
toies
and
iuglinges
which
we
se
now
,
yet
was
it
not
in
the
auncient
and
first
churche
.
And
therefore
if
we
must
allege
auncient
custom
,
it
is
not
for
you
,
but
a
gainst
you
euery
white
.
Moreouer
in
diuine
thynges
,
&
that
are
by
the
ordinaunce
of
God
,
contrarie
custome
made
by
men
,
hath
no
place
.
And
ought
not
to
be
called
custome
,
but
abuse
and
corrupcion
.
☞
Secondly
a
thinge
is
mainteined
by
pluralite
and
multitude
The
whyche
thynge
maye
be
doone
in
humayne
thynges
onelye
,
to
make
an
ende
&
agremente
vppon
the
difference
that
maye
be
betwene
men
.
But
suche
a
thinge
can
not
be
done
nor
oughte
to
be
done
,
in
thinges
stablished
of
God
.
For
truly
the
verite
of
God
dependeth
not
of
greate
nomber
of
the
wyll
or
fantasie
of
men
.
Whereby
all
be
it
that
ye
alledge
greate
multytude
of
folke
for
your
parte
,
that
in
thys
case
cannot
serue
you
,
for
it
is
not
to
purpose
.
☞
Thyrly
,
by
lies
,
false
vnderstandinge
,
wilines
,
hipocrisy
,
kepinge
good
countinaunce
,
simulacion
,
feyninge
some
very
ill
thinge
:
as
if
it
were
very
good
,
for
to
maynteine
them selfe
for
a
tyme
,
wherwyth
many
a
monge
you
,
at
thys
your
greate
nede
can
not
greatly
arme
,
couer
,
☞
Fourthly
ye
shal
marke
and
to
be
shorte
,
that
in
.ii.
other
maners
a
thynge
is
mayntened
.
The
one
is
by
force
,
the
other
by
righ
Wherfore
one
of
these
thinges
ye
must
chuse
,
aduise
you
which
of
the
two
is
most
fet
or
mete
for
you
Yf
ye
yelde
you
to
the
right
,
truly
your
masse
is
at
an
ende
.
☞
O
Christen
people
consider
by
what
meanes
these
gallauntes
mainteneth
theyr
busines
is
it
not
all
by
force
?
They
enprison
,
they
destroye
,
they
pil
,
they
driue
a
waye
,
they
banishe
they
burne
,
they
slee
,
they
drowne
and
murdre
as
many
as
they
maye
,
as
manye
as
gaynesaye
them
.
By
shameles
lyes
also
,
suche
workers
of
iniquite
(
because
they
dare
not
abyde
the
lyghte
)
diffame
all
louers
of
veritie
whiche
is
extreme
malyce
.
To
gyue
Golde
,
siluer
,
Iewels
and
presentes
to
whom
they
knowe
haue
power
to
mayntene
them
,
they
be
diligent
.
For
theyr
onelye
hope
is
all
together
in
men
,
wherin
manifestly
appereth
theyr
vnexchewing
and
approching
ruine
.
That
is
to
vnderstand
aswel
of
the
wicked
,
as
theyr
workes
.
Moreouer
it
behoueth
vs
well
to
hope
that
God
by
hys
greate
goodnes
wyll
sende
vs
some
vertuous
Ezechias
or
reise
a
true
Iosias
that
by
highe
corrage
shall
set
and
constitute
an
ordre
ouer
all
.
Than
shall
we
se
the
face
of
the
lord
shine
vpon
vs
,
as
the
bright
Sonne
after
a
derke
clowdi
wether
.
For
if
the
holy
Sacramente
that
not
onely
representeth
to
vs
,
but
also
presenteth
vs
the
precious
bodi
and
worthy
bloude
of
oure
redemptour
and
onely
sauiour
Iesus
Christe
,
were
kepe
in
the
purenes
.
Yf
the
saide
holy
and
sacrate
supper
of
Iesus
wherein
his
simplicite
,
well
sette
forwarde
,
the
vsage
of
the
same
wel
obserued
,
the
efficacie
and
fruite
therof
wel
vnderstand
,
the
death
and
passion
of
the
sauioure
(
because
we
shoulde
not
be
vnkynde
agayne
)
taughte
at
large
,
the
promisses
pronounced
and
declared
as
it
oughte
to
be
,
the
masse
so
full
of
cerimonies
partetly
amended
and
corrected
truly
the
poore
worlde
,
the
whyche
by
it
,
is
so
greately
troubled
&
wasted
,
shoulde
be
in
reste
,
and
from
a
greate
vnhappines
,
should
retourne
in
to
tranquilite
and
felycite
.
The
whyche
it
maye
please
the
eternall
father
to
giue
vs
,
for
the
reuerence
and
dignite
of
his
onely
sonne
most
best
beloued
his
very
Christ
oure
Lorde
,
to
whome
be
perpetuall
honoure
and
glory
.
Amen
.
¶
C.
G.
to
the
faythfull
reders
.
MOoste
deare
brethren
and
frendes
,
☞
But
because
the
better
and
bryflyer
wee
may
knowe
the
blacke
fro
the
white
,
the
darknes
fro
the
lyght
,
the
dreame
fro
the
veritie
:
I
wyll
reherse
in
an
epiloge
a
lyttle
gatheryng
paynted
as
it
were
in
a
table
and
wyl
set
forth
the
sayde
,
masse
wyth
hys
colours
,
wherin
at
one
syght
he
wholy
may
bee
thought
,
but
notwythstandynge
more
imagined
in
the
herte
.
For
in
wryttynge
of
it
,
and
porterrynge
it
:
all
quilles
and
penselles
woulde
neuer
suffice
,
for
the
hyghe
and
infinite
abuses
that
bee
in
thys
Masse
and
therin
conteyned
.
¶
Here
folowe
certayne
damnable
abuses
that
are
in
the
masse
,
contrarye
to
the
holy
supper
of
Iesus
Christ
FOrasmuche
as
the
sayde
masse
is
but
mannes
inuention
and
neuertheles
commaunded
,
as
if
it
wer
of
God
.
Agaynst
Deutr.
xii
.
a.d.
Mat.
xv
.
b.
Rom.
xiiii
.
b.
☞
That
it
is
in
such
disguysynges
and
pompes
of
vestimentes
in
diuers
facions
and
colours
to
the
foloweynge
of
the
Iews
and
Painims
.
Agaynst
Luke
xx
.
g.i.
Peter
.iii.
a.
ii
Timo.
ii
.
c.
☞
That
it
is
ordeined
after
such
a
sort
,
that
wythout
holyed
stone
,
that
wythout
tapers
,
&
ryngynges
,
it
oughte
not
to
be
sayede
.
Against
Mathew
.xxvi.
c.
ii
.
Corh.
xi
.
c.
☞
That
they
esteme
the
same
the
more
worth
for
the
persons
that
saye
it
,
constitute
in
most
hygh
office
and
dignitie
against
.
ii
.
Paral.
xviii
c.
Rom.
ii
.
b.
☞
Bycause
they
that
make
oblacions
and
sacrifice
of
it
,
as
sacrifiyng
Iesus
Christ
againe
Agaynste
.i.
Corh.
xi
.
e.f.
Ebru
.
ix
.
g.x.c.d.
☞
By
the
same
promiseyng
satisfaction
and
remission
of
sinnes
.
Agaynst
Esai
.lxiii.
d.
Ebr.
x.
c.
Actu
.
iiii
.
b.
☞
Because
that
they
haue
so
much
in
the
same
their
fals
and
blasphemous
Canon
,
of
the
which
the
abuses
be
these
.
¶
The
abuses
of
the
Canon
.
THe
Canon
is
more
estemed
of
them
than
the
Gospell
,
for
they
haue
forboden
all
Laie
persons
to
reade
it
.
Agaynste
Galathians
.i.
b.
☞
It
is
commaunded
them
to
reade
it
vpon
payne
of
deadely
sinne
,
agaynst
Deut.
v.
d.
Prouerb
.
x
:
a.
☞
They
make
oblacion
of
breade
and
wyne
agaynst
Ebru
.ix.
c.
d
i
Peter
.i.
d.
☞
Thei
offer
the
sonne
to
the
father
,
that
hath
offerred
hym selfe
.
Agaynst
.i.
Timoth.
ii
.
b.
Ebre
.
i.
a.
☞
They
praie
that
theyr
sacrifice
may
be
accepted
as
the
sacrifice
of
Abell
and
of
Abraham
agaynst
.
Ebre
.xii.
f.
☞
They
esteme
as
the
Capernaites
to
eate
Christe
in
fleshe
and
bones
within
the
breade
.
agaynst
,
Iohan
,
vi
.
a.
After
the
Canon
.
☞
In
the
same
thei
deny
the
article
of
the
ascencion
of
Christe
.
Agaynste
.
Luke
.xxiiii.
g.
Act
.i.
b.
☞
The
prieste
alone
breaketh
and
eateth
the
breade
.
Agaynste
.
Luke
.xii.
b
.i.
Cor
.xi.
b.
☞
Of
that
supersticiously
they
make
three
partes
of
the
hoste
.
Agaynste
.
Math
.xxvi.
c.
i.
Corin
.xi.
f.
☞
Of
that
it
is
sayd
onely
in
the
mornyng
,
and
fasting
,
against
.
Mat
.xxvi.
c.
Iohan
.xiii.
a
☞
Of
that
it
is
deffended
that
none
be
so
bolde
as
to
tuch
the
breade
and
the
chalice
that
the
priest
toucheth
,
against
Luke
.xxii.
b.
☞
The
death
of
Christ
is
not
auanced
therin
agaynste
.i.
Corin
.ix.
e.
They
do
the
masse
in
commemoration
of
saintes
.
Agaynste
Luke
.
xxii.i
.
Corin
.xi.
☞
It
is
sayde
for
the
dead
.
Contrary
to
the
supper
ordeyned
for
them
alyue
.
Agaynst
.
Mat
xxvi
.
e
.i.
Corin
.xi.
e.
☞
They
lifte
vp
the
breade
and
the
chalice
that
it
maye
be
worshipped
.
Agaynste
Erodi
.
xx
.
a.
☞
For
the
iestures
and
countenance
that
they
make
like
hypocrites
,
mōmers
&
iuglers
,
worthy
to
be
laughed
at
.
Agaynst
the
Ephe.
v.
a.
☞
Bicause
that
oftentimes
the
sacrifier
is
a
fornicatour
,
whose
masse
them selues
haue
defended
to
be
herde
,
howbeit
it
is
herde
,
against
i.
Corin
.v.
c.
☞
Of
that
one
is
constreined
to
communicate
wyth
the
fornicator
,
howbeit
we
ought
not
to
eate
wyth
hym
.i.
Corin
.v.
c.
☞
For
that
thei
conferme
and
sauour
another
purgatory
than
the
bloude
of
Iesus
Christe
that
cleanseth
vs
.
Agaynste
.i.
Iohan
.i.
Hebre
.i.
a.
☞
For
that
they
celebrate
as
Simoniakes
for
siluer
and
other
temporall
thinges
agaynst
theyr
institutions
.
Agaynst
.
Mat
.x
,
a.
Act
.viii.
c.
☞
Bycause
,
it
is
applied
and
sayde
aswell
for
beastes
and
thinges
that
be
loste
,
as
for
the
people
,
as
willyng
to
heale
al
sores
wyth
one
plaister
,
agaynste
.i.
Cor
.ii.
☞
In
that
one
is
solempne
,
and
hath
many
ceremonyes
,
and
maners
of
dignytes
more
than
the
other
,
agaynst
.
Math.
xxvi
.
c.
Cor
.xi.
e.
❧
In
that
the
synger
of
the
masse
is
called
more
worthy
,
&
to
haue
more
authoritie
than
al
the
aungelles
,
than
the
virgin
Mary
and
saintes
.
agaynst
,
Roma
.ii.
b.
Ephe.
vi.
c.
❧
In
that
,
that
by
the
vertue
of
the
wordes
they
esteme
that
Iesus
Christe
descendeth
bodily
into
the
hoste
,
wyth
all
the
court
of
heauen
.
agaynst
,
Luk
.xxiiii.
g.
Act
.iiii
d
❧
By
that
in
so
greate
supersticion
they
kepe
theyr
hoosties
,
subiectes
to
rottennes
and
corruption
,
in
boxes
and
awineries
,
bearing
them
at
certayne
times
and
daies
thorow
the
stretes
against
.
Math
.xxvi.
c.
Cor
.xi.
e.
☞
In
that
they
retourne
home
as
folishely
with
the
same
,
as
they
wente
out
therwith
,
agaynst
.
Cor
.xiiii.
c.d.
Col
.iii.
c
,
☞
In
that
the
sacrifier
speaketh
in
secrete
,
ouer
the
breade
and
ouer
the
wine
,
openly
contrary
to
the
institution
of
Iesus
Christe
.
For
it
is
euident
and
certayne
that
our
Lord
spake
not
to
the
bread
,
nor
to
the
wine
whan
he
sayd
take
,
eate
,
this
is
my
body
.
&c.
But
he
spake
alowed
to
them
that
were
there
assistent
.
Mat
.xxvi
☞
In
that
they
say
&
make
the
masse
in
the
commemoration
of
aungels
,
and
sayntes
,
directly
against
the
intention
of
Iesus
Christe
that
sayd
.
Hoc
facite
in
commemorationem
meam
,
that
is
to
say
,
do
ye
this
in
the
remembraunce
of
me
.
☞
In
that
by
theyr
ouer
greate
boldnes
and
pride
,
or
rather
cursed
sacrilege
,
they
giue
to
the
people
but
the
one
halfe
of
the
sacramente
,
as
if
they
were
but
halfe
.
Christen
folke
,
or
that
Iesus
Christe
was
not
so
wise
as
they
be
whan
he
sayde
.
Bibite
exco●omnes
,
that
is
to
say
,
drinke
of
it
euery
one
.
And
of
thys
mater
saynte
Paule
writynge
to
the
Corinthians
,
wrote
not
onely
for
the
sacrifiers
,
but
for
all
the
people
.i.
Corint
.xi.
YE
shal
knowe
many
other
obusions
of
the
massein
the
boke
called
the
Cauteles
or
wiles
of
the
masse
.
Certaynly
ful
of
cauteles
,
in
the
diuine
rationall
with
oute
reason
and
nothinge
lesse
than
diuine
,
in
the
some
Angelyke
,
more
than
inhumaine
and
deuily
she
.
In
the
pastorall
the
soules
fede
and
nouryshe
wyth
thistles
,
and
at
the
brydge
of
all
euil
wherwyth
they
be
al
pontificall
wholly
filled
.
¶
These
be
sondry
fruytes
of
the
masse
that
be
moost
commune
and
notable
.
-
1
MVltitude
of
prebendes
.
-
2
Multitude
of
priestes
.
-
3
Multitude
of
temples
&
chapels
.
-
4
Multitude
of
aultars
.
-
5
Diuers
oblations
and
offringes
.
-
6
Worldly
riches
and
pryde
.
-
7
Idlenesse
and
trwandisse
of
the
shauen
.
-
8
Multitude
of
harlotes
.
-
9
Fained
houres
and
prayers
.
-
10
Detestable
hypocrisy
.
-
11
Deuourynge
of
widowes
,
orphans
,
&
the
poore
.
-
12
Renounsyng
and
destructyng
of
the
death
and
passion
of
Christe
.
¶
And
so
consequently
of
the
other
,
whyche
are
infinite
.
TO
make
short
the
errour
of
the
masse
is
moste
deadly
&
hurtfull
,
aswell
to
the
goodes
as
to
the
persones
,
in
as
much
as
it
semeth
to
haue
most
signe
of
holynes
and
goodnes
seinge
that
it
is
all
execrable
or
cutsed
.
Truely
the
venim
wherewith
the
pestilence
is
couered
anoieth
and
greueth
more
greater
than
that
,
that
is
seene
open
.
Ite
missa
est
.
Amen
3.
Esdras
.
4.
chap.
¶
Super
omnia
vincit
veritas
.
Aboue
all
thyng
the
truthe
ouercometh
.
MDXLVII
.
¶
Printed
at
Wittenbergs
by
Hans
Lufte
.