Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	catholic_a	church_n	faith_n	6,104	5	5.7683	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

inde me hominem esse proinde nihil humani ut comicus ait Ã me alienum falli posse decipi errare nolle tamen in errore pertinaciter edurare sed erratorum Ã quoque commonefactum incuÌ„ctanter ac perque libenter consilium in melius commutaturuÌ„ gratiam vel multo maximam admonitori ex animo habiturum tantum abest ut cum eo sim quicque expostulaturus seu illi succensurus ConsultuÌ„ est illud Di. Gregorij Nazianzeni Optabile est naÌ„que mihi praeclarum usque ad ultimam discere se nectutem quoniam nulla aetas ad perdiscendum sufficere potest oratione .vii. Postremo hoc tibi optime lector in mentem subeat quoties tibi quippiam in hac elucubratione displicet me occupatissimiiÌ„ esse ac tantum non negocioruÌ„ vndis adobrutum ut non iam integer uti par fuit sed aut prelegeÌ„do aut de rebus arduis disserendo delas satus propemodum a studendo abhorreÌ„s noÌ„ integros dies sed vix horas aliquot succisiuas seu furtiuas ut Hieroni. loquitur vnius tantum mensishoc libello contexendo insumpserim Nec sum omnia hic complexus caÌ„dide lector quae hac de re Ã uiris doctis prodita legerim sed multa de industria ueluti destinato transmisi silentio ne uolumen iusto maius esset ipsius prolixitas lectori aut paulo occupatiori aut nause abundo cieret nauseam fastidium pareâ—et Porro non sum nescius lector pie esse inter nostrates noÌ„ paucos â—uic proninciae obeundae longe magis idoneos quam me esse citra froÌ„â—is iacturaÌ„ ipse queam agnoscere si id oneris aut subire non recusarent aut per negotia subire illis liceret Quod tamen cum a nemine vel leuiter attactum neque attentatum hactenus viderim malui equidem meam qualem cunque in caelelestium literarum cognitione estimationem nonnihil perielitari duÌ„ noÌ„ ita dextre feliciter instituto tam sancto coronis aut manus suprema accesserit quam pati meaegentis fideÌ„ iaÌ„ noÌ„nihil coÌ„cussam labefactatam ullius imposturis praestigijs pessum iri ac interire modo per me staret ne id fieret effectuÌ„ dare ita quoruÌ„daÌ„ impijâ— conatibus obuâ—aÌ„ire ne illis quaÌ„tuÌ„ libeat liceat neue uirus suum pro sua libidine improbo studio mortalibus afflent eos in suaruÌ„ haereseon nassaÌ„ unde illis nunquaÌ„ nisi apprime aegrÃ¨ se postea extricare liceat pro suo arbitratu pertrahant Hoc si contigisse videro abuÌ„de coÌ„pensatuÌ„ huÌ„c meuÌ„ laboreÌ„ satque feliciter eum mihi cefsisse ex istimauero tametsi multoruÌ„ interim dentes plusque theoninos me subinde morsicaÌ„tes senserim quoruÌ„ uituperium mauelim qui laudem ut a quibus laudibus tolli est planÃ¨ uituperari pios sane eruditos admodum moror quos nihil addubito huÌ„c meuÌ„ conatuÌ„ ut seduluÌ„ quideÌ„ a pio profectuÌ„ aiÌ„o candide Seimus deo de â—eptum esse quicquid sit ê‘â—iribus D. G. Nâ—â—i orat 7. probaturos quippe quos noÌ„pÌ„terit illud flacci Est quodam prodire tenus si noÌ„ datur vltra Nec quod uidua euangelica quae exile planÃ¨ leâ—â—t leuidensae ut est in ê“uerbio muâ—us contulerit in corbonam Ã chriâ—â—o cordis expensore adeo non auâ—ierit male ut illo nomine praeclaâ—o fuerit ornata encomio Age â—taque lector boni coÌ„sulÃ¨ quod nuÌ„c â—uulgo Si enim id feceris facturuÌ„â—utem non diffido calcar mihi ad des haud mediocre ad plura hoc genus aggrediendum concinnandum inuulgandum ut hinc pij lectores nonnihil referant compendij commodi cum ad alioâ—uÌ„ tuÌ„ ad suaÌ„ ipsoruÌ„ constabilieÌ„ daÌ„ fidem atque ad eos christianae religioni denuo asciscendos qui illi ualefecerint absque ea desciuerint non tam inconsulte quam impie Vale lector pie aut his fruere mecum ut habet ille aut meliora Horatiuâ— quod hominis fuerit christiani imparti Oxoniae Anno ab orbe asserto 1546. Mense Septembri Â¶ Note good reader this godly sayenge of saynt Basyll the greate WHen saint Basyll as the tripertite â—riper Histo li. 7 Cap. 36. story telleth was aduertised moued by a certen officer of the emperoure Valens to followe the tyme and not to suffre so many churches to be piteouslye vexed through a small subtiltie oâ— doctrine as then it was and the sayde officer had promised to him the emperours fauour and amitie yf he wolde ceasse speakynge agaynst heresye then being ê¯pronge vp and spred among the people he made this godly catholyke aunswere Adolescentibus haec conueniunt uerba illi illorum similes talia respiciunt NaÌ„ qui diuinis inutriti sunt eloquijs corruÌ„pi de diuinis doginatibus ne unam quidem syllabam patiuntur sed pro his sâ— contingat etiaÌ„ omnes mortis species amplectuntur Amicitiam autem imparatoris magnaÌ„ quideÌ„ cuÌ„ pietate iudico sine qua pernitiem potius hanc appello That is to saye in englysh These wordes are mete for spryngoldes or yonkers they and lyke to them do regarde suche For they whiche are nourisshed vp with or in scripture do suffer no not one syllable of goddes doctrines to be corrupted but if it happeÌ„ they embrace yea al kindes of deathe But I do iudge the emperours amitie or frendshyppe verely great beinge coupled or ioyned with godlynes withoute the whiche I do call it rather destruction then amitee This was vndoubtedly a very godly aunswer and wonderous semely for a good and a holy bysshop worthy not to be redde onely of all learned men and especially of bysshoppes but to be also diligently noted printed in memory folowed of them that they beynge thereby instructed do not let for any mans frendshyppe or for any benefites offred to them to stande stoutely and manly in defense of the true doctryne of Christe and his churche the foundation and pyller of the truth not sufferinge one â—ote or sillable thereof to be taken awaye and abolyshed by the craftie and deuellisshe persuasions of ill wryters or teachers but continuallye by scriptures the autoritie of christes churche and stronge reasons defendyng it For s Austen saith CoÌ„tra rationeÌ„ nemo sobriê° coÌ„tra scripturaÌ„ nemo christianus contra De â—rini 4. ca. 6. ecclesiaÌ„ nemo pacificus senserit That is to saye No sobre or well aduysed man wyll iudge againste reasoÌ„ no christeÌ„ man against scripture no quyet man againste the churche Wolde god that all men and women readyng or hearynge this notable and catholique sentence pronounced by the auncient great clerke saint Austen wolde receyue it and in al pointes of our religion folowe it For then there shold not be among vs christeÌ„ people so many schysmes and yll

some vnderstande this prophecy of the sacrifice fulfylled by christe on the crosse but as vntruly as the other for that sacrifice was offered of christ only in one place which was the mounte of caluarie but the prophet entreateth there of a sacrifice that shuld be offered to god in all places and therfore he spake not of christes sacrifice ones doone on the crosse Agayne the prophete wrote of that sacrifice which shuld be offered to god when his name shuld be great and famous amoÌ„ge the gentylles whiche was not renoumed among them before christ Mat .vi. Mar. 16 dyd suffre death but after his resurection wheÌ„ he sent his apostles to preache the gospell through all the worlde to euery man Thyrdly As bucer bulliger other of that sortt they are lykewyse deceyued that vnderstand by this sacrifice here mentioned laudyng of god thankes gyuynge to him confessynge of his name contritioÌ„ of mannes harte preachyng of the gospel mortifyenge of the bodye and carnall lustes or desyres of the flesh or any lyke first bycause none of these succeded or came in to the place of the Iewes sacrifices done away anulled and vndone for euer for they all were in the tyme of the lawe of nature before Moses lawe was put forth and vnder Moses lawe and after it was abolysshed as no man can say nay and therfore this prophecy can not be taken of them or any one of them Agayne the prophet spake of one sacrifice in the synguler nomber and theâ—e are many wherfore he may not be vnderstande of these Moreouer the prophet dyd speake of a pure and a clene sacrifice but our workes are not pure and clene because we offend sayeth saynt Iames in many Iacobi 3. 1. Ioh. 1. thynges And Iohn saith yf we saye we haue no synne we deceyue our selfes and the trouth is not in vs Therfore this prophecye must be vnderstande of Christes very bodye and blotidde a lambe without spotte of all fylthe and synne as Peter saith and sainte Paule 1 Peter 2. 2. Cor. 5. also which he offered vnder forme of bread wyne at his last supper and gaue autorite to his apostles and theyr successours prestes and byshoppes to do the same for his Luke 22. 1 Cor. 1â— remembraunce tyll his commynge agayne at the last day But I wyl brynge forthe Eusebius an olde Eusebius lib. Primo de euangelica demonstra greke writer to conferme this my purpose which thus writeth Mosaicis sacrificiis reiectis quod futurum erat nostrum ipsarum institutum propheta diuinitus nuÌ„ciat dicens Quoniam ab ortusolis c. That yâ— prophet sheweth of god or by the inspiratioÌ„ of the holy goost that which shuld be our own ordinauÌ„ce or institutioÌ„ the sacrifices of Moses reiected sayng bycause from the rysyng of the sonÌ„e to the goyng down sacrifice is made a clene oblation is offered to my name in euery place Therfore we do sacrifice saith Eusebius to god the highest a sacrifice of laude we do sacrifice to god a full sacrifice and bryngyng feare Et sacrosaÌ„ctum sacrificium A coÌ„secrated sacrifice halowed and that whiche ought not to be touched but reuerentlye We do offre in sacrifice to god with a new maner after the new testament an hoost clene This can not be vnderstande of any other sacrifice than of the sacrifice of the masse for none other is offered to god nowe after a newe maner accordynge to the newe testament as euery learned man may easely perceyue and therfore it must neades be taken of that sacrifice only Agayne he saith thus after very many wordes spoken of this matter as concludyng Iâ—aque Christus quasi mirabilem quaÌ„dam victimam sacrificiuÌ„ quod eximium deo patri operatus pro nostra omniuÌ„ salute obtulit eiusquÃ¨ rei memoriam vt nosipsi ipsi deo pro sacrificio offerremus instituit That is to witte Therfore Christe after he had wrought offered to god the father for all our helth or saluation as who saith a certen wonderful and an excellent sacrifice and hath ordeyned that we our selfes shulde offre to the same god for a sacrifice the remembraunce of the same thynge If Marten Luther or his scolers had sene this holy fathers sainges and not lyâ—â—ed to lyke and esteme theyr owne iudgemnet more than his they wolde not haue so rashely The sacrifice of the masse was ordined by Christe and not by man as some meÌ„ saye vngodly denyed the masse to be instituted ordeyned a sacrifice of our sauiour Christe him selfe as they do ascribynge it and the settyng vp of it vnto prestes auarice and couetousnes Whose fonde Ireneus lib. 4 Ca. 32 33 â—4 leude and vngodly opinyon Ireneus an other greke wryter which was withiÌ„ .clxxx. yeres of Christes byrth and sawe sainte Polycarpe saint Iohn the euangelystes disciple yea whose scholer he was as some men say doth thus euydently wryte in this matter but Christe also geuyng counsayll to his disciples to offre vnto god of his creatures the first frutes not as who saith nedynge but that they shuld be neyther vnfruitful nor vnkynde toke that breade whiche is of his creation or his creature and gaue thankes sayng Hoc est corpus Christ at his laste supper taught his apostles a newe sacrifice whiche is the holye masse meum This is my bodye And he toke lykewyse the cuppe and confessed it his bloude and he taught a newe sacrifice of the newe testamente whiche the churche receyuynge of or from the apostles offereth to god throw al the hole world What can any wyse christen man desyre to be more playnly spoken of any man than this in defence of the sacrifice of the masse Maye not I beseche the good reader men be greatly ashamed either to deny the masse to be a sacrifice or els to saye that it is nothyng but an ydoll set vp by prestes couetousnes for lucre and gaynes Ought not we rather to beleue this auncieÌ„t father whiche was instructed by them that learned the trouth of Christes religion of the apostles scholars then Marten Luther or any of his Luther teachyng and schole which now after xv hundred yeres do laboure to brynge vp a new religion and faith amonge christen people Came not the holye goost to teache men the truth which Christ promysed Note reader Io. 14. 16 â–ª to sende to the apostles tyll Marten Luther came the fountayne almost of all heresie Hath Christe suffered his deare spouse the churche for whiche hâ— shed his most precious bloud to erre in his religion and the faith â–ª thus longe the space of xv hundred yeres Dyd not he promyse his apostles Matt vlt Ioh. 14. to be with them the holy churche tyll the worldes ende that he leadyng them whiche is the truth as he him selfe saith they could not be disceyued so foule in theyr belefe to thynke the masse a sacrifice ordeyned by Chrtste in the gospell it

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 Â¶ Hereafter foloweth the preface Â¶ 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

the storie maketh mention Doth not euen so at this our time Martin Luther and his scholers whiche deny the masse to be a sacrifice whan the apostles taughte the cleane contrary as I haue afore declared largely S. Dioni lib. de caelesti hierarchia Ca. I Dionise Paules scholer teacheth vs an other lesson how we shulde study scripture whom we shuld folow in the vnderstaÌ„dyng of it his wordes are these Ad saÌ„ctissimaruÌ„ scripturaruÌ„ intelligentias prout illas a patribus accepimus contuendas pro viribus pergamus Lette vs procede to loke on the vnderstandynge of the moost holy scriptures accordynge to oure strengthe or power as we haue harde or receaued of the elders Do we not here see that this father whiche was a greate philosopher and verye well learned in dyuers knowledges afore he was conuerted by saint Paule was taught the fayth by hym wolde not presume to studye the scripture without the doctours and elders bokes whiche he studied to vnderstande it Therefore if thou wilte study the scripture to profyt therein reade saint Austens bokes sainte Ieromes Chrisostoms Ambroses Cyprians and suche other whiche do sincerely truely and catholykely expownde the scriptures to the auauncinge of the truth and the thrustynge downe of errours and heresie Preistes of Cesarea cappa docie coulde not be persuaded to leaue the faith Qâ— eis suffecerint ad vtilitatem sui antiquae patrum narrationes velut quaedam turres murum fidei indeclinabilem Triper Histo li. 7 Cap. â—6 seruauerunt Bycause the auncieÌ„t expositions of the fathers sufficed them to their proffitte and dydde kepe lyke as certaine towers the wall of faith vpright And where men saie that god is as lyberall now as he was in the apostles tyme to them and therefore he can geue euen nowe also the holye ghost to euery man and woman for the vnderstandynge of his worde the scripture I graunte that god is nowe as lyberall in dede as he was thaÌ„ but yet thervpon it foloweth not that he dothe nowe geue the spirite of knoweledge in the holye scripture without all laboure and why god did geue to fysshers his holy spirite to vnderstand the scripture studye as he then dydde to his apostles to confounde the greate clerkes and lerned men by the simple and vnlearned fysshers and by ther teachyng to conuert to the faith the hole world that thereby his almighty power might be knowen his blessed name glorified the vertue of his sonnes deathe christ our sauiour estemed yâ— cause as in dede it was of that so great a myracle This I saye was the cause whye at the begynnynge of christes religion and fayth rude fysshers hadde geuen them suche knoweledge in the scripture without all labour and study geuen to it of their partes God theÌ„ shewed hys greate lyberalytye in feading fyue thousande men besyde women and chyldren with fiue barly Io. 6. loues and two fysshes as sainte Iohan testyfyeth but shal we therfore loke for anye lyke thinge now in oure dayes Chryste at that tyme dydde worke dyuers myracles whych he worketh not at this tyme nor neuer wyll hereafter He is therein lyke to one that plantethe yonge trees or setteth herbes whyche while they be tendre and yonge not yet well rooted in the earthe he often watereth but after they are growen vp and haue taken well rootes than he ceassethe waterynge them so christ A similitude oure sauyoure when he planted the faythe at the fyrste dydde water it wyth sundrye and dyuerse myracles and whan he sawe it well and surelye rooted in mens hartes than he lefte waterynge it with myracles Therefore let vs not looke to receaue the holye goost to teache vs the scryptures and the vnderstandynge of them wythoute oure studye and labour as the apostles ones dydde by miracle for the coÌ„uersion of the worlde to the faith but let vs learne it of the holy doctours and of the preistes which are learned and whose office it is to teache the vnlearned multitude as witnesseth the holy prophet Malachias saieng Labia Malach. 2. sacerdotis custodiunt scientiam legem requirent ex ore eius quia angelus domini exercituum est That is The preistes lyppes do kepe cunnynge and the laye people shall often seke or demauÌ„d of his mouth the lawe for asmuch as he is the messanger of the lorde of hostes that is of aungels whiche are called the hoostes of heauen Aeto 20. Heb. 13. He is sent by goddes assignement to teache the vnlearned and doth take charge of theyr soules as the scripture in manye places wytnesseth Nowe I wyll shewe the holy doctours myndes in this our coÌ„trouersye sens we ought to folowe their iudgement in the vnderstandynge of the scriptures as I haue nowe declared that by theÌ„ we maye perceaue which doctrine is true and catholique and which is false and hereticall I wyll yet recite here but a certaine of the most auncient and eldest writers on the scripture for the yongest almost The olde doctours sayeuges of theÌ„ shal be about nyne hundred yeres olde because men saye that the sacrifice of the masse was inueÌ„ted of late and set vp by preistes coueteousnes for lucre that they maye se theyr folye and forsake it in tyme leaste it at the length as it must neades brynge them to vtter confusion in bodye and soule But to the rehersal of the olde writers in this matter amonge the whiche Theophilactus shall occupy the first place sayeng Quaereâ— Theophilac In Heb 10 aliquis num ipsi sine sanguine immolamus Ita quidem sed Christi tunc reminiscimur obitus vna nobis est immolatio noÌ„ multae quandoquidem est ille semel oblatus eundem enim semper offerimus vnus est enim sanguis semel effusus Vnum est corpus noÌ„ multa quiuis fuerit pro multis oblatum item vna est quae offertur hostia Hanc namque semper ut praesentem offerimus That is Some body wyl demaunde wether we do sacrifice without bloud or no we do so surely but then we remembre Christes death and we haue one sacrifice not manye for as moche as Christe also hath bene ones offered in sacryfyce for we offre alwaye the samâ— the bloude is one shedde ones The body is one not many thoughe it bathe bene offered vp in sacryfyce for manye and also the hoste is one which is offred For we alwaye offre that same as present hitherto Theoph. No man can desire playner wordes than these are of this greate clerke to proue that the masse is a sacrifice Rupert also confirmethe this saieng Quotidie in altari sancto Lib. 1. comeÌ„t in Dani. ca. 14. oblationes eius sacruÌ„ celebramus mysteriuÌ„ We do daiely celebrate in the holy aulter the holye mystery or sacrameÌ„t yâ— sacrifices of christ Fulgentius whiche was aboue a M. yeres sence agreeth with Fulgentius li. 2. ad MonimuÌ„ this verity

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