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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

scripture and not for any learnynge or strength it hath The xx reason The sacramente of the aulter was called of Christe whan he dydde institute it the newe testamente in hys bloude as it appereth the .xxii Lu. 22. 1. Cor. 11. of Luke But nothing can be both a sacrifice and a testamēt because a testament is receaued by the executour of the maker of it and a sacrifice is offered to god Thys reason is easelye soyled partely for as muche as onlye the bloude of Christe is called the newe testamente and not the flesshe and that improperlye because the newe testamente is confirmed and establyshed by sheddynge Heb. 9. Gro. 24. of it as the olde was by the bloude of beastes Also the sacrament is called the newe testamente because it is a gyfte of the newe testament or a thing bequeathed of Christe therin as peace is whiche Christe bequethed to his disciples whan he shulde depart from them by death as Iohn testifieth the .xiiii Ioan. 14 chaptre This notwithstandynge it is a sacrifice for as much as it is Testamentum est institutio percipiendae baereditatis morte testatoris obsignata Heb. 9. offered to god at masse for the quick and deade A testament properlye is an ordinaunce of a mans laste wyll concernyng the distribution of his goodes ratified and assured with his death as Paule saieth and so the sacrament of the aulter is not called a testament as it is euident Fynally the newe testamēt Testamentum dequo christꝰ l ▪ quitur est ordinatio uitae aeternae ● gīam indiscendae christi morte obsignataꝙ ide● dicitur aeternum ꝙ uitae aeterna est ab aeterno preparata electis ꝙ illa est aeterna Matt. 25. in an other significatiō containeth the lawe of fayth hope charyte the commaundementes counsaylles and the promisses of Chryste after the whiche sorte the sacrament cannot be called a testament as euery learned man perceaueth and therfore it is called the newe testament for two the first causes aboue mentioned with the whiche it standeth very wel that it is also a sacrifice but of this reason I haue spoken inoughe wherefore let vs here the nexte thus fashyoned out of fasshyon The communyon or housle of one laye man profyteth nothinge another Therefore the preistes masse doth nothynge auayle the people but onely hym selfe Dyd euer man heare or reade ●he .xxi. reason afore Martyn Luther came anye so fonde and folysh an argument The apostels of christe receauing their housell of hym dydde therewyth profytte vs nothynge therfore Christes consecration of the sacramente dydde profytte vs nothinge Is this a good reason Is it lyke of the laye mannes receauynge his housle and of the preistes sayenge masse who but Martyn Luther is so ignoraunte and blynde to affirme that But the blynde leadeth the blynde tyl both fall into the denne of heresye and eternal damnation Beware good reader of suche blynde leaders leste thou repente whan it is to late Againe thus Luther reasoneth saienge One mā can not be baptised or christened for an other nor marry a wyfe for an other therefore one can not offer sacrifice for an other This is a reason mete for such a teacher Why dyd not he as well argue thus one man can not be christened nor marry a wife for an other therefore one can not praye for an other nor giue almes for an other Doth not that folow as wel as the other vpon his first proposition Dyd not Iob offer sacrifices Iob. 1. for hys chyldrene Dydde not the preistes of the olde lawe offer Leui 9 sacrifices for the peoples synnes Doth not sainte Paule saye that Heb 5. euery preist or byshoppe is chosen to offer gyftes and sacrifices for mens synnes beleue not therfore good reader this doiynge ignoraunt techer which erreth so plainly against gods holy worde as the seest in these argumentes alredye recited that Luther did as thou shalte se in the reasons now folowynge of whiche this is one The laye people do not offer The xxii reason sacrifice whan they receyue the sacrament Therfore the preistes likewyse do not offre sacrifice when they do eate it and so the masse is no sacrifice This reason is so sclender and The solutiō weake that it is not worthye to be rehersed much lesse to be confuted The Iewes eatinge the paschall lambe dyd not offer sacrifice neyther the layte nor the preistes and yet the preistes dydde offer hym in sacryfyce before they dydde eate hym as the scripture sheweth manifestlye after lyke sorte the preistes of the newe lawe thoughe in receauynge the mooste blessed sacrament they do not offre sacrifice yet they do offer the body bloude of our sauioure Christ to god before they take it as the canon both of the greake and also the latyne masse playnelye declareth wherefore this argumente is of no pith ne strength as the nexte is fourmed after this maner If the masse were a sacrifice or The xxiiii reason deyned by Christe as ye say it is than it shoulde folowe that the apostles at their masses had offred sacrifice ensuinge therein Chryste their maisters sample and commaundement byddinge them doo that whiche he had done hym self But they dyd not offer sacrifice in their masse Therfore the masse is not a sacrifice Martyn Luther thus trauaileth The solution to proue the seconde parte of this reason whiche is that the apostles at their masse dyd not offer sacrifice we reade saith he in thactes of the apostels that they dyd breake breade about the howses so they receiued it which is vnderstande of the sacrament and made no sacrifice because sacrifice was and is nowe euer offered in the temple and not in anye pryuate house The solution To this I say that that breaking of breade was but a distribution or a giuing of the holy body of christ to the people which was before cōsecrated offred vnto god a sacrifice For that is oftentymes in scripture the signification of this worde frangere to breake as in the prophet Esaie the eyght and fyfty chaptre where we read these wordes frange panem tuum esurienti breake thy bread to the hungry that is gyue it to hym Moreouer there were belyke some halowed places about those howses in the wich the apostles sayed masse and made sacrifice to god before the temples were buylded Fynally a temple is not vtterly necessarie to offre sacrifice in as now experiēce of the church declareth and so by this aunswer another of Luthers reasons is soyled whiche is that Another reason of Luthers is soyled by the waye Christ at his maundye dydde not offer sacrifice institutynge the masse because he was not then in the temple where sacrifyce should haue ben offered but in the geste chaumber or a parler where men dyd vse to souppe for yf a temple hadde bene so necessarye to offer sacrifyce that none coulde haue ben offered excepte

Paule doth opēly cōfirme this wryttyng to the Corynthiās the .x. chap. of y● first epistle saieng Vnus panis vnum corpus multi sumus oēs quidē de vno pane devno calice participamus We be many one breade saith Paule one body sothely we take parte all of one bread of one cup. The holy father great clerke S. Austen thus writeth Huius corporis To. 2. epist 57. Dardano caput est Christus huius corporis vnitas nostro sacrificio significat̄ Q● br●uit significauit apostolꝰ dicēs Vnus panis vnū corpꝰ multisumꝰ 1. Cor. 10. That is Christ is the head of this body the church the vnitie of this body is signified by our sacrifice The which thing the apostle Paule hath breifly signified sayeng We are many one bread one body Also in another place thus he saith after he hath defined and shewed what a sacrifice is Hoc est To. 5. de ciui dei lib. 10. Cap. ● sacrificiū christianorū multi vnū corpꝰ sumꝰ in christo quod etiā sacramēto altarꝭ fide libꝰ noto frequētat ecclesia vbi ei demonstratur quod in ea oblatione quam offert ipsa offeratur The englysshe is this This is the sacrifice of christen people we many be one body in Christe the which also the church accustomely vseth with the sacramente of the aulter knowen to the beleuynge people where it is opēly shewed to the churche that in that sacrifice which she doth offre she the same is offered No man can desyre more playne wordes than these are but yet I wyll procede vpon a further proufe of this matter Paule the tenth chapter of the firste epistle to the Corynthyans 1. Cor. 10. this writeth againe Non potestis calicem domini bibere et calicem daemoniorum Non potestis mensae domini participes esse mensae daemoniorum ye can not drynke of oure lordes cuppe and the deuils or yll spirites to Paule puttynge differēce betwixt the eaters drynkers of oure lordes table thē that eate drinke thinges offred ī sacrifice to the deuyls doth meane that the bodye bloud of Chryst is fyrst offred in sacrifice as the meates and drinkes were to the ydolles and then afterward receaued of vs Chrystē people Ye can not be partakers of oure lordes table and the deuyls also Here saint Paule reasoneth with the Corynthians to persuade thē that they wold abstayne from the eatynge of meates offred in sacryfice to the ydolles and that with two very good reasōs of the whiche the fyrst is grounded vpon the wordes whiche are here nexte before rehersed out of this same epistle and chapter and it is this Lyke as they whiche haue mutuall participatiō in christe through the sacrifice of his flesshe bloud do entre into a certayne vnite with him Sēblaly they haue acertain vnite with the idolles by the eatinge S. Paule comparing the bodye bloudde of Chryste to the meates of the gentyles offered in sacrifice dothe playnely nōbre the body and bloude of Christe amonge thīges offered in sacrifice The same is proued by that that he calleth the lordes table the aulter for none other cause truely than he called the Iewes and gedtiles aultare a table of those thinges which are offered them in sacryfyce Nowe for as muche as euerye Chrysten harte doth or shuld abhorre to haue any vnitie with the deuyls or ydolles it is mete that ye whiche are christened people do forbeare eatyng of meates offered in sacrifice to idolles But that we are vnyted or knytte to Christ and haue with hym a certayne mutuall participation thorough the sacrifice of hys flesshe and bloud he sheweth by a similitude of the Iewes table vsed in the synagoge For as the sacrifice which the carnall Iewes dyd offre made them partakers of the aulter lykewise the sacrifice whiche is offred either in the table of oure lorde or elles of the deuyls maketh the offerers partakers of christ or of the diuels Thoughe Paule dothe not call in this reason the body and bloud of christ a sacrifice yet his wordes do shewe that he so ment because he setteth the table and cuppe of our lorde christe agaynst the table and cuppe of the dyuels sayenge Non potestis calicem domini c. Ye can not drinke of the lordes cuppe so forth as is aboue rehersed Therefore seyng the apostle doth calle that whiche is offered in sacrifice to the deuyls the table and August T 6. lib. 1. Ca 19. contra adu●●sariū legis proph Paulus 1. Cor. ●0 Dicendo Calix c. ostendit adque sadrificium debeant pertiner● cuppe of the deuyls it muste therof folowe that he mente by the cuppe and table of our lorde that thing which is offered in sacrifice vpō our lordes aulter so that this is y● sēse ye cā not cate that thing which is offred to god in sacrifice y● also which is offred in sacrifice to deuels because the light hath no felowship with darknes as he sayth in an other place nor betwixt christ and the deuil is any agreing Wherfore it is manifest by saint Paule that 2. Cor. 6. the bodye and bloud of Christ is a sacrifice of the newe Testament or els if they be not offred in sacrifice This declareth that s Paule dyd gather of Chrystes wordes pronounced of hym at hys last supper that he dyd offre his bodye then in sacrifice at the masse and then afterward receyued of vs howe shulde Paules comparison stande and take place when he teacheth that the Corynthyans could not be together partakers of thinges offred vp in sacrifice to god and also to deuyls Truely Chrisostome expoundynge this chapter dothe shew that saint Paule ment this whose wordes are these Itaque si cupis sanguinem non imbue altare idolorum caede irrationalium sed altare meum meo imbue sanguine That is Therfore yf thou doest desire to haue bloud do not thou spryncle the ydolles aulter with slaughter of vnreasonable beastes but laye vpon my aultare my bloude reade the chapter of the doctours sentences Adde to this good reader that whiche saynt Paule writeth the nexte chapter folowynge with these wordes Quotienscūque enim ederitis panem istum calicem istum biberitis mortem domini annu●ciabitis quoad vsque veniat For as ofte as ye shall eate this bread drinke of this cuppe ye shall declare the lordes deathe tyll he come These wordes doo shewe that the masse is a sacrifice as saynt Cyprian doth construe Cyprianus li ▪ 2. epist 3. and take them whyche thus saith vpon them Et quia passionis eius mentionem in sacrificijs omnibus facimus passio est enim domini sacrificium ꝙ offerimus nihil aliud qui quod ille fecit facere debemus Scriptura enim dicit Quotienscūque panem istum c. And because we make mention or we remem●re christes death in all sacrifices ●or that whiche we

reason If they worke saith he wiselye lyke him selfe with their dayly sacrifice as they cal it remyssyon of Vrbanus Reginus reason synne I pray you thē what sinnes dyd the bloude of the newe and euerlastynge testament take away Dyd euer man heare or reade The solutiō so fonde and foly she a question as this is who sayth that the masse or the sacrifice therof doth take awaye synnes withoute the vertue of the bloud whiche Christ shedde for the establyshemente of the new testamente Who doth not ascribe the forgyuenesse of all synnes vnto Chrystes deathe and sacryfyce offered to god on the crosse as the onelye meryte or merytoryous cause thereof Agayne what man excepte he wante fayth wytte or learnynge wyll denye but that the meryte vertue and strēgth of that CHRISTES bloud shedynge muste neades be applyed to vs by the sacramentes and other necessarye meanes that we maye thereby be made partakers thereof for the remyssion of our synnes obtaininge of grace and saluatiō euerlasting Now the masse as I haue declared already sufficiētly is an application of that Christes meryte consystynge in the offring of hym self a swete sacrifice to his father for the pleasinge and pacifienge of his wrathe towarde vs for our synnes and putteth awaye no synne but throughe the vertue of christes deathe and bloude as al defēders of it do affirm though Vrbanus Regius and his scolers maliciouslye do laye the contrary to their charge Further yet these men reason sayenge Christe by his death hath satisfied The xiiii reason sufficiētly for our synnes and with his bloud wasshed thē away accordynge to the prophecye of Esaye the .liii. chapter he dyd beare our synnes and was corne for our wickednes of the which it foloweth and is a good argument that all the oblations whiche are beside this are vaine and voyde the whiche they pretende Hytherto Vrbanus Regius The solution Naughtye bookes whose leude and vngodly boke of the comparison betwene the newe and the olde learnynge is among the people in english to the poysonīg of their soules as many other The kynges maiestie lyke a most Christen prince hath by hys proclamarion redressed this matter naughty bokes be the more is the pitie that it is so suffered God wolde that men and women nowe hadde no lesse zele to the truth nor loue to their owne soules thā the Ephesians whiche were idolaters had whan saint Paule preached to thē that they wolde bringe forth their bokes of heresye and burne them as they dyd their yll bookes but to the argumente of Regius whiche hathe as lytle learnynge in it as godlynes For what learned or godly man wold reason after this sorte Christe hath by his oblation satisfied sufficiently for our sinnes Therefore all other sacrifices oblations be vayne voyde Doth not the scripture commaund vs to offer dyuers kyndes of oblatiōs sacrifices notwithstandynge the sufficiencye of Christes oblation sacrifice Reade the .vii. the .xiiii. the .xxxiiii. and xlv chapter of the booke called Ecclesiasticus in latyn and in englysshe the boke of the sonne of Sirach where mentiō is made of certen oblations whiche Christes deth made not voyd as y● oblatiō of almes other dyuers Doth not christ him selfe speake of offeringe sacrifice in the fyfte of Matthew doth not saynt Paule Rom. 12 cōmaunde vs to offer vp our bodies a sacrifice to god doth not saynt Peter make mention of offerynge 1. Petri. 2. to god spirituall hoostes and sacrifices doth not s Paule calle the conuersion of the people Rom. 15. to the fayth an oblation doth not Dauyd saye Tunc acceptabis sacrificium iusticiae Than o lorde thou Psal 50. shalte accept the sacrifice of rightuousnes Doth not he also commanude vs to do sacrifice saienge Sacrificate sacrificium iusticie Psal 4. sperate in domino Offer ye sacrifice of righteousnes or verteous liuīg trust ye īour lord as though he had sayd excepte ye liue well yf ye had all faythe as Paule sayth your truste in god is but vayne rather presumption than verye hope or trust as theirs vndoutedly Iacobi 2. is which saye the onelye fayth do iustifie man or is sufficient to saue hym withoute good workes as s Paule and Iames both do plainly Rom. 2. witnesse Moreouer Dauyd speketh of the sacrifice of laude the c and syxte and the hundred and .xv Gala. 5. psalme Item in the fyfty psalme mention is made of the sacrifice of a contrite harte To be shorte dothe not sainte Paule saye that god is pleased or appeased with the hostes of liberalitie and almes Heb. 12. geuynge Who is therfore so mad to say that christes death satisfieng for synne hathe made al these oblatiōs vaine voide of none effecte Howe with christes sufficient satisfaction it doth agre and stand that the masse is a sacrifice whereby we are made partakers of the passiō of christ I haue oftentimes shewed alreadye and therefore I wyll nowe passe ouer that thing and reherse mo of their reasons Vrbanus Regius againe thus saith wyselye To rayse vp a new oblation is The .xv. reason to sette lytle by the firste But they that defende the masse to be a sacrifice do eayse vp a newe oblation Therefore they set lytel by christes oblation made on the crosse He proueth not the second part of this argument because he sawe that it was playne false and that it farre passed his witte and learnynge to proue it For no man setteth vp the masse but Christ onely hym selfe as I haue afore in sundrye places of this boke declared and it is not a newe sacrifice nor yet any other than that very selfe same whiche christe dyd ones offer on the crosse as saint Chrisostom Homili● 17. in hebre truely sayth though the maner in offerynge whiche Chryste vsed in the tyme of his death and now is vsed at masse is not one but dyuers like as I haue opened before so that this reason is playn voide and of no strength Moreouer the same Regius thus bableth verye fondly Whan they say that sinnes be releassed and forgiuen in the sacrifice An obiectiō of the masse it foloweth after their opinion that that only sacrifice on the crosse did not satisfye for all synnes This he sayth with out all proufe of his saienge whiche The solutiō is very false For it is true that sinnes are releassed and forgiuen by the sacrifice of the masse yet Christe dyd sufficiently satisfye by hys sacrifice offered ones on the crosse for all sinnes as Ihon sayth 1. Io● 2. in his first epistle the .ii. chapter The masse as a meane and an application of christes bloudy sacrifice offered on the crosse doth put awaye sinne throughe the vertue of that sacrifice so that the releassing of sinne by it is ought to be ascribed to christes death We saye by baptisme sinne is forgiuen by penaunce faith hope prayer almes

and the fauoure of god This reason is grounded vpō the wronge vnderstandynge of s Paules sayenge For we maye as well proue by this autoritie that remyssion of our synnes commeth not by baptisme penaunce the hearing Expende haec lector iudica of goddes worde faith hope nor any other lyke thynge as that by the masse forgyuenesse of synne hapneth not to vs because when these thynges are receyued there is no paurynge oute of bloude as there is none in the masse Therfore let vs se what Paul ment by these his wordes which is easely found out by the wordes nexte afore in the letter pertainyng to the same sentence and they are these Et oia penè in sanguine secūdū legē mūdāt And all sinnes almost after y● law are made cleane in bloude Lo he saith almost all and not all and therefore the other part of his sentence whiche is alleged aboue againste the sacrifice of the masse ought to be thus takē almost with out pouryng out of bloude remission Aduerte lect of synne is not for els he had spoken playnely against the lawe which maketh mention of an oblation Leui. 2. Heb. aliud Sabach aliud Nuncha aliud Misath vnblouddy wont to be offred to god for remission of sinne that was made ex simila that is of fine meale of corne Also by the water called aqua expiationis that is the Num. 8. 19 S. Paule sayeth that the bloud of goates and of bulles the ashes of a heffer sprīcled dydde make holye or pure the defyled as touchynge the vncleannes of the flessh and in the tenthe chapter he affyrmethe that it was impossyble that synnes shulde haue bene taken awaye by the bloud of bulles and goates water of clensinge or purgyng of the whiche the booke of numbers speaketh synnes were forgiuen not only vncleanes of the bodye was purged and yet bloude was not alway shedde whan this was done but ones before through sleynge of a redde heffar to make that water Thou mayst say good reader that although Paule ment that nothinges almooste whiche were vncleane in the olde lawe were made cleane without bloude sheddynge eyther euen than ● before yet that saieng of his may be applied to the time of the new law for asmuch as in this time there is no remyssion of synnes giuen with out bloud shedding that is to wit withoute the vertue of Christes bloude once shedde on the crosse that the same is applyed to vs by the masse as by the other sacramētes Without faith in the strenghe merite and vertue of this bloude sheddynge than to come no sacryfyce of the olde testament dyd put awaye synne finallye it maye appeare by the letter of this chapter that Paule mente here by remyssion the purgynge of certaine irregularites and vncleanes of the body and flesshe rather than forgiuenes of synne the triall and iudgemente whereof I referre to the lerned and wyll go forwarde to the rehersall of the nexte argumente whiche is this taken out of Paules epystles to the Hebrewes thus wrytynge Christus semel oblatus est ad multorum The fourth reason ●●b 9. semel peccata exhaurienda Christe is ones offered in sacrifice to consume or to take away many mennes synnes vppon this that Paule affyrmeth that Christ was ones offered vp in sacrifice for our synnes they argue and reasō that the masse is no sacrifice for then Christe muste neades be offered as often in sacrifice as masse is sayde the which is plaine against saint Paule sayenge that he was ones and not often tymes offred for mennes synnes and therefore it must neades folow that the masse is not a sacrifice propitiatorye or purchasynge to vs grace and forgyuenesse of synnes This reason though it be iudged The solution neuer so stronge yet it is but very weake and of lytle force For as s Austē saith Christ was ones offered for vs and yet if we beleue and remember his comming to vs he is dayly offered for vs so that albeit he was ones offered on the Christ was offred by the preistes of tholde law in figures and heofiereth hym selfe at his laste supper whan he of fered the paschall lambe crosse where he shed his precious bloud and died for all the worldes offences and that beynge a preist and exercysynge also a preistes office after the order of Aaron yet he offered him self vnder the fourme of breade at his last supper as I haue proued before sufficiently dayly dothe offer in the masse by the ministery of the preiste after thorder of Melchizedech which made sacrifice to god with breade and wyne as the Genesis sheweth wher Gene. 14. of I haue entreated afore at large S. Austen saith the .xxiii epistle whiche he wrote to the byshoppe Boniface was not Christ ones of fred in sacrifice in hym selfe and yet he is offered in the sacramente not only on al the feastes of easter but euery day also for the people That saint Paule ment onelye in this place of the deathe of christ and that his blouddye sacrifyce was ones done for al on the crosse and nothing of the sacrifice vnder the fourme of breade and wine whiche was fygured by Melchizedeches sacrifice it appearethe plainly by certaine wordes of that same chaptre whiche are these Neque ut saepe offerat semetipsum quē admodū pontifex intrat in sanctaꝑ sigulos annos in sāguine alieno alioquin oportebat eū frequēt pati ab origine mūdi Nūc aūt semel in cōsūmatione seculorū ad destitutionem peccatiꝑ hostiā suā apparuit Not that he shuld offer him selfe oftentimes lyke as the bishop entreth into the holy places euery yeare with the bloude of an other or els he muste neades haue suffred death often from the beginning of the world But now he hath ones appeared by his hoste or sacrifice in the ende of the worlde to the putting away of syn̄e Nothing cā be spoken more plainly thā this is to declare that Paule ment of that sacrifice which is ioyned with suffring of passion and death that ones is done and offred for euer and shall be neuer offered againe because Christ dyed ones for our synnes as Paule saith to the Romanes and shall neuer suffre death again Rom. 6. that notwithstandynge he is offred dayly in the masse withoute passion or paine that we maye the better and the souer be partakers of the grace whiche he purchased for vs by his deathe But of thys ynoughe now to the nexte reason of Martyn Luther Saint Paule saieth the nynth The fyfthe reason to the Hebrewes that yf Christe sholde oftentymes offre hym selfe in sacrifice that than he must neades suffre death often but he can not dye nor suffer deathe oftentymes therfore he doth not offre him selfe often in the masse as he neades muste yf the masse were a sacrifice wherfore the masse is no sacrifice The solutiō This reason is soyled alredy in the aunswerynge