offre sacrifice to ydols go againe to wresteling shal retayne or kepe still theyr dignitie or promotion but it maye not be lefull for them to offre Lo this greate assemble of learned couÌ„saylers dyd ordeine that preistes whiche dyd make sacrifice to ydolles shulde not offre sacrifice to god whiche must neades be vnderstande of the sacrifice of the masse for asmuche as none other sacrifice was than nor now is propre to preistes Also the couÌ„sayle kepte at Laodicea a citie in â— counsayl holden at Laodicea Cap. 58. Assia about twelue hundred yeres before this our tyme this dyd inacte Non oportet oblationes in domibus ab episcopis vel presbyteris offerri It behoueth not sacrifices to be offered of bysshops or preistes in houses Who can denye but this ordynaunce was made of the sacrificy of the masse In lyke maner the counsell holdeÌ„ Cap. 4. Affricane counsayle in Affrica at the which S. Austen was doth declare by an ordynauÌ„ce made of them therin assembled that the masse is a sacrifice sayeng In sacrameÌ„tis corporis saÌ„guinis dnÌ„i nihil amplius offeratÌ„que quod ipse dnÌ„s tradidit hoc est panis vinuÌ„ aqua mixtuÌ„ That is to wyt let nothinge more be offered in the sacramentes of our lordes bodye and bloud theÌ„ that which the lord hym selfe dyd teache that is bread and wine meddled with water Note Note thys reader wel here good reader two thinges whiche this acte conteyneth the fyrst that the masse is a sacrifice because the bodye and bloud of chryste is offered therein vnder the fourme of breadde and wyne myxed wyth water the seconde that oure lorde Christe Iesus dyd teache that nothynge elles but breade and wyne meddled with water shoulde be offered in sacrifyce in the sacramente of our lordes bodye and bloude whyche doth well agree with Saynt Cypryans sayenge afore rehersed so that this sacryfyce of the holye masse also what thinges shulde be offered therin was instituted ordeyned by christ Furthermore marke reader that this counsell affirmeth that wine is mixed with water in the chalice at masse by christes teachynge as dyd Cypryan before that tyme longe and yet there is no commaundemente in the scrypture to meddle wine with water at the masse nor yet any one A truth not expressed in scripture sentence to teache vs that thynge and therefore they are farre deceaued as I sayde afore whiche defende that nothinge pleaseth god whiche is not commaunded in the scripture to be done as Martyn Luther sayth and that there is no truth necessarye to be beleued of christen people but that only whiche is expressely conteyned in scripture the whiche howe false it is I will declare in my boke of traditions whiche god wyllynge shall â— booke of traditions be shortely put forth But nowe to the counsayle whiche was holden at Nicea a citie in Bithinia the yere of our lorde 327. whiche thus Canone 18 sayth Peruenit ad sanctum concilium ê™ in locis quibusdam ciuitatibus ptesbyteris diaconi sacramenta porrigant Hoc neque regula neque consuetudo tradidit vt ij qui offerendi sacrificij non habent potestatem ijs qui offerunt corpê° Christi porrigant It came to the holy counsaile that in certaine places and cities the deacoÌ„s do geue to the preistes the sacramentes whiche neither rule nor custome taughte that they whiche haue no power or auctoritie to offre sacryfyce shulde gyue Christes bodye to them whiche do offre Doeste thou not heare good reader that this holy generall counsayle whiche is one of the foure that saynte Gregorye sayde he estemed as the foure gospels doth affyrme that the preistes do offre sacrifice whiche the deacons haue none autoricie to do because they are not preistes and therefore thys was spoken of the sacrifice of the masse onlye for all other sacrifices the deacons maye offre Who wyl not rather geue credence to this couÌ„saile so many learned men therin asseÌ„bled by the holy ghoost as saynt Gregorie Nazianzene Ieromes maister saith oratioÌ„e .xviii affirmynge thus plainely the masse to be a sacrifice rather then to Martyn Luther with all the rablemeÌ„t of that sorte whyche hauinge no grouÌ„de to leaue to but scrypture wrested from the ryght meanynge of it into a wroÌ„ge sence do affirme the contrarye Also the same counsayle thus hathe agayne Generaliter autem cuilibet in exitu posito poscenti sibi communionis Cap. 13. gratiaÌ„ tribui episcopus probabiliter ex oblatione dare debebit But yâ— Byshop wisely oughte to geue to euery maÌ„ at his departyng here hence desyrynge the grace of coÌ„munyon to be giuen him the sacrifice But nowe to the fyrste couÌ„sel of Ephesus whereat saynte Cyryll was almoste twelue hundred yeres passed wyth two hundred byshoppes assembled whiche Iu epistola ad Nestorium thus hath Nos annuntiantes morteÌ„ fili dei id est Iesu Christi resurrectioneÌ„ eius in coelos ascensionem pariter confitentes incruentaÌ„ celebramus in Ecclesiasticis sacrificijs seruitutem sic etiam ad mysticas benedictiones accedimus sanctificamur participes facti corporis praeciosi sanguinis Christi non vt communem carnem percipientes ê™ absit nec vt viri sancti facti verbo coniuÌ„cti sicut dignitatis vnitatem aut sicut diuinam possidentes habitationem sed vt vere viuificatricem ipsius verbi propriam factam That is We declaringe the sonne of goddes death Iesu Chryste and confessinge his resurrection and also his assension in to the heauens do celebrate a seruyce or an honouringe vnblouddye or without bloude sheddynge in the sacrifices of the church Also we so come to the mysticall blessynges the consecration and are halowed or made holye or cleane beynge made partakers of Christes bodye and preciouse bloude not receauyng it as common flesh whiche god forbydde nor as of a man made holy and ioyned to the worde as a vnitie of dygnitie or as possessyng a godly habitation but as flessh verelye geuyng lyfe and made propre to the word that is the sonne of god Doest thou not see here good chrysten reader that this greate counsayle of two hondred byshoppes amonge the whyche saynt Cyrille was heade and chiefe doth call the seruice done of the preistes at masse a seruyce Obserue this well reader vnbloudye in the sacrifices of the churche can that be otherwise taken thaÌ„ of the sacrifice of the masse wherein the preiste serueth and honoureth god by offerynge to hym in sacryfice the verye bodye and bloude of his sonne Christe Iesu without bloud sheddynge vnder the fourme of breade and wyne Heb. 9. 1â— Christe on the crosse ones offered him selfe a blouddye sacrifice to god for our synnes and is not after that forte by his bloude sheddyng offered in the masse because he can dye no moore as Paule saythe to the Ramaynes the syxte chapter yet that notwythstandynge Christ ones offered vppon the cros
and the fauoure of god This reason is grounded vpoÌ„ 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 secuÌ„duÌ„ legeÌ„ muÌ„daÌ„t And all sinnes almost after yâ— 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 takeÌ„ 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 spriÌ„cled 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 â— 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 sacrameÌ„tes 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 â—â—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 reasoÌ„ 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 AusteÌ„ 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 queÌ„ admoduÌ„ pontifex intrat in sanctaê‘ sigulos annos in saÌ„guine alieno alioquin oportebat euÌ„ frequeÌ„t pati ab origine muÌ„di NuÌ„c auÌ„t semel in coÌ„suÌ„matione seculoruÌ„ ad destitutionem peccatiê‘ hostiaÌ„ suaÌ„ 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 synÌ„e Nothing caÌ„ be spoken more plainly thaÌ„ 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 solutioÌ„ This reason is soyled alredy in the aunswerynge
do offre is the â—rdes death we are bonde to do no other thinge than that whiche he hath doone For the scripture sayth as ofte as ye shall eate this bread c. Lo Cypryan did vnderstande these Paules wordes spoken of makynge remembraunce of christes death so that he affyrmeth that we do make sacrifice in the masse and therby is that remeÌ„brauÌ„ce made of Christes passion death And that this holy martyr so dyd vnderstande saint Paules wordes it doth playnly appere by his wordes streighte folowynge which are these QuotieÌ„scuÌ„que ergo caliceÌ„ in coÌ„memorationeÌ„ dnÌ„i Cyprianus passionis eius offerimus id quod coÌ„star dnÌ„m fecisse faciamê° That is in our englysshe speache thus muche to saye Therfore as often as we do offre the cuppe in remembraunce of our lorde of his passion let vs do that whiche it is euydent that our lorde dyd Doth not Cyprian here manifestlye affyrine that by the offering in sacrifice of christes bloud coÌ„teined at yâ— masse in yâ— chalice a remembrauÌ„ce is made of Christes death accordynge to his saint Paules commauÌ„dement but ye wil say to me An obiectioÌ„ that S. Paule in this chapter maketh mention of eatynge and drinkyng the body and bloud of christ and of the remembrynge of christ his passion therby which thing is indiffereÌ„t to lay men preistes and therefore Cypryan doth not well gether of Paules wordes here that Christes deathe is remeÌ„bred by doyng sacrifice of the priest at masse To that I saye that the The solution death and passion of Christ is remembred by euery laye mannes and womans housle or receyuyng of the blessed sacrament of th aulter but more chiefly more lyuelye and expressely by offeringe of his verye bodye and bloude in sacrifice whiche is done of the preist at his masse than by that eatynge lyke as the sacrificyng of the paschal or passeouer lambe did moch more expressely figure the deathe and sacrifice of our sauyour christ on the crosse then to come thaÌ„ did the eatynge of hym as no lerned man doth or can doute and therefore although euery man and woman receauynge the blessed sacramente of the aulter whiche is the very bodye and bloude of Christ A booke made of the sacramente of th aulter and not only a figure therof as I haue declared in my boke made of that matter dothe by that declare Christes death and make a remeÌ„braunce of it yet that notwithstaÌ„dynge the preist in his masse doth princypally make remembraunce of that christes death and so saint Paules mynd was that the preist in the masse offeringe Christes fleshe and bloude in sacrifice doth thereby especially remembre hys deathe though he doth that secondarely in receiuing his body and bloude and the laye people do also the same But ye wyll saye vnto me that Christes institution wheÌ„ Math. â—â— Luc. 2â— he bade his disciples to take cate and drynke and to do that for his remeÌ„braunce doth playnely shew that we do only remembre christes death in eatynge and drinkinge his flesshe and bloude and not by An obiectioÌ„ offering it in sacrifice and therefore saynt Paule mente no suche â—hynge Also saynte Paule hym â—â—lfe sayeth when ye shall eate â—is breade and drynke of this â—ppe ye shall shewe the lordes death speakynge not one word of makyng sacrifice and therfore he oughte not to be wrested in this place to the sacrifice of the masse To that I aunswer that Christ his scholer saynt Paule dyd commaund The aunswere that when we do eate hys bodye and drinke his bloude we shulde haue his passion in remembrauÌ„ce or take theÌ„ to the remembrauÌ„ce of his death but yet no maÌ„ ought ne can if he wolde gether thereof that to shewe the lordes death is nothynge els but to eate and drynke the Sacrament in remembraunce of christes passion For if a man do wel and diligently considre and pondre Chrystes wordes when he saith Hoc facite Luc. 2â— 1. Cor. 11. in meam commemorationem Do ye thys for my remembraunce he shall see that it is an other thinge to do that whiche Chryste commaunded the apostles to do than onelye to make remembraunce of Chrystes death For Chryst badde we shulde do that whyche he dyd to remembre his death Now who knoweth not that the thinge whiche is done and that wherefore it is done are not both one thing But what neade so many wordes at this time syth Paule sayth nothinge agaynst the remeÌ„brynge of christes death by offring his body bloude in sacrifice in the masse but with it rather as I haue declared by S. Cyprians iudgemeÌ„t and sayenge and I haue proued already by diuers autorities both of the scrypture and the holy doctours that Chryste dyd offre his flesshe and bloude at his maundy to god his father in sacryfyce Therefore I wyll recyte more of the scrypture to proue that the holy masse instituted by Chryste our sauiour is a sacrifice appeasynge goddes displeasure profitable both to the quicke also to the deade people Whereby men maye perceyue howe moch Martin Luter Iohan Fryth with dyuers other were deceaued in this matter and namely a yonge man of this Pâ—raenesis our countrey in a boke sette forth in latyn in the which he saith that the holye masse is set vp to the reproche or iniurye of Christe and that Paule Peter and Iohan do teache vs the same The apostle Paule to the Hebrewes the fyfthe Chapter thus wryteth Omnis poÌ„tifex ex hominibus assumptus pro hominibus constituitur in ijs quae sunt ad deum vt offerat dona sacrificia pro peccatis That is Euery byshoppe or preist taken out of the nombre of men is ordeyned for men in those thinges whiche This texte proueth that eyther iÌ„ our tyme of the newe testamente there is no preisthode which no good christen bodye wyl affirme or that there is a sacrifice propre to it aduered to be offered for sinne which none can of fre vp but a preiste and syth there is nor can be anye other suche sacrifice but the masse it must nedes folow that it is a sacrifice of the newe testment do appertaine to god that he sholde offre gyftes and sacrifices for synne This texte is manifeste agaynst Martin Luthers heresy whiche is that all Christen people are preistes and that among christen folke there is none rather a preiste than all other For here Paule affirmeth that a preist is elected and chosen out of the multitude of the people therfore some and certayne of the people are preistes and not all the hole number of them Also he sayeth that a preist is ordeined or instituted for the multitude of Christen people to offre gyftes and sacrifices for theyr synnes and therfore that is the preistes propre and chiefe offyce so that it neyther dothe belonge to the layte to vse that office nor the office of a preist is onlye to
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
saieng Dicis te a nonnullis iÌ„terrogatuÌ„ de sacrificio corporis saÌ„guinis χÏι quod plerique soli patri existimaÌ„t immolari cuÌ„ ad patreÌ„ litaÌ„tis destinatur intentio sacrificij munus omni trinitati vno eodeÌ„que offertur litaÌ„tis officio That is in our language Thou sayeste that thou was asked of some men of the sacrifice of the bodye bloude of christ whiche manye do iudge to be offred in sacrifice only to the father whan the intente of him whiche pleaseth god with sacrifice is appointed to the father the gyfte of sacrifice is offered to the hole trinitie with one the same office of him which obtayneth his desire of god by sacrifice Also he aunsweringe to the thirde question proposed to him by his freÌ„de Monimê° sayth thus Thou doest aske yf the sacrifice be offered to yâ— who le trinitie wherefore the sendynge onelye of the holye goost is desyred to sacrifice or consecrate yâ— gyfte of our sacrifice As verelye that I so may say god the father hym selfe from whome the holye goost procedeth coulde not halow the sacrifice offred to hym or the sonne hymselfe coulde not make holye the sacrifice of his body the whiche he offered to raunsom vs or els that the holye goost shulde so be sente to consecrate the churches sacrifice as the father and the sonne were not presente helpinge them whiche do offre sacrifice At the length he concluding this matter thus writeth Quando auÌ„t congruentius ad consecrandum sacrificium corporis Christi saÌ„cta ecclesia quae est corpus eius sancti spiritus deposcat aduentum Aedificatio Marke this reader spiritualis opportunius nunque petitur qui cum ab ipso Christi corpore quod est ecclesia in sacramento panis ac calicis ipsum Christi corpus sanguis offertur Calix enim quem bibimus communicatio 1. Cor. 10. sanguis Christi est panis quem frangimns participaâ—io corporis domini est vt ait apostolus That is But whan maye the holy church which is Christes body more conueniently aske the holy gostes coÌ„ming to consecrate the sacrifice of christes body A spirituall edifienge is neuer desired in duer time than when the same Christes bodye and bloude is offered in sacrifice of that his bodye whiche is the church in the sacramente of breade and wyne For the cuppe of whiche we do drynke is 1. Cor. 10. the communion of christes bloude and the breade that we breake is the partetakynge of oure lordes bodye Hytherto this holye father Fulgentius whole wordes are as manyfeste for the sacryfice of the masse as they can be therefore I wyll speake no more of them but 1. Ambrose l0 1. offi ca. 41 reherse saint Ambrose iudgement that was aboue eleuen hundred yeres synce whiche this hathe rehersyng saint Laurences wordes spoken to Syxtus the bysshoppe whaÌ„ he was ladde to suffre martirdome Quo sacerdos saÌ„cte sine diacono ê“peras NuÌ„que sacrificiuÌ„ sine ministro offerre consueueras Cui coÌ„misisti dnÌ„ici corporis consecrationeÌ„ To. 2. li. 1. offi cap. 41. cui coÌ„suÌ„maÌ„doruÌ„ coÌ„sortiuÌ„ sacrameÌ„toruÌ„ huic coÌ„sortiuÌ„ tui saÌ„gui nis negas Whither goest thou hastly o holy preist wtout a deacoÌ„ Thou wast neuer wont to offre sacrifice wtout a ministre To whom thou hast commited the consecratynge of our lordes body and the felowshyp of sacramentes to be accoÌ„plisshed to him thou deniest the felowship of thy bloud Again in a certeÌ„ oration funeral of the death of valentynyane the emperoure thus he speaketh to Valentynyane and To. 1 Gratian. Nulla vos nox non donatos Prayers the masse do auayle the dead aliqua praecum mearum CoÌ„textione transcurret omnibus frequentabo oblationibus I wyl saith Ambrose praye for you euerye nyghte I wyll accustomelye offre sacryfyce for you Also to one Faustine ouer muche lamentyng his systers deathe after manye Lib. 2. epist 8. wordes spoken to comforte hym thus he writeth Itaque non tam deplorandam qui frequentandam orationibus reor Nec maesticandam lachrymis tuis sed magis oblationibus animam eius deo commendandam arbitror Therefore I thinke that she ought not so moch to be lamented as to be praied for accustomedly Neyther I thynke she shoulde be made heuye wyth thy teares in wepinge but rather hir soule to be commended to god with sacrifices Are not these playne wordes to testifie the holye masse to be a sacrifice profitable for the Prayers the masse do auayle the dead deade that also prayers of theÌ„ which do lyue here be auayleable for them besyde this he saith in an epistle to Theodosius the emperour Lib. 5. epist 28 whom he had excommunicated for the murder done in Thessalia at his commaundemente Ego causam coÌ„tumaciae nullaÌ„ in te habeo sed habeo timoris offerre noÌ„ audeo sacrificiuÌ„ si volueris assistere I haue no cause in the of disobedience or froward wyll but I haue a cause of feare for I dare not offre sacrifice if thou wylte be present was not this ment of the ExcommunicatioÌ„ once was regarded sacrifice of the masse whiche saint Ambrose sayde he durste not offre yf Theodosius themperour were in the temple because he was excommunicate TheÌ„ excommunicatioÌ„ was feared of the highest estates and the masse had in great honour as it ought in dede to be though both of them now are lyttell regarded the more is the pite Ambros Mar. lib. 5. epist 5. Missam sacere caepi dumque offero rapruÌ„ cognouicastu lum S. Austens sentences lib 2. retract Ca. 21 But of sainte Ambrose ynoughe Now saint Austen shall speake in this controuersie whose learning farre amouÌ„teth and excelleth any mans that hath ben synce yâ— apostles tyme especially in the holy scripture He was aboue eleuen hundred yeres passed which thus saieth Hylarius quidaÌ„ laicus nescio unde aduersus dei ministros vt fieri assolet irritatus morem qui tuÌ„e apud carthaginem caeperat vt hymni ad altare dicerentur de psal morum libro siue ante oblationeÌ„ siue cum distribueretur populo quod fuisset oblatum maledica reprehensione lacerabat That is Hylarye a certayne laye man kendled wit wrath as it is wont to be against gods mynysters wherby I knowe not did breake with cursed reprouynge the custome whiche than began at the citie carthage that hymnes shulde be sayde out of the boke of psalmes at the aulter eyther before the offerynge of sacrifice or whan that which was offered shoulde be dystributed to the people Imprynte good reader these wordes surely in thy mynde for they do playnlye make for the defence of the sacrifice of the masse But yet heare hym againe affyrmynge that same thynge more playnely with these fewe wordes Augustinus To. 2. epist 23. Marke reader howe Christ was ones â—ffred in sacrifice yet he is daily offred in the masse Nonne semel immolatus est christus in
passion Hitherto this blessed martyr saint Cyprian a man nere the apostles tyme and of a very deape knowelage in goddes holye worde we ought therfore to geue credence rather vnto him in this presente controuersy of our religion than to Martyn Luther or els any other of that sort whiche vpon no grounde as it shall hereafter appeare manifestlye deny the masse to be a sacrifice propitiatory that is appeasynge or pacifieng gods displeasure and wrath whiche all meÌ„ seÌ„ce christe dyd firste institute it at his last supper til now Martyn Luthers comynge euer beleued vndoutedly stedfastly but I wil procede vpon this purpose make yet a further probation to leaue no doubte in the matter yf it may be by my small learninge The twelue loues of bread spokeÌ„ of in Leuitico were a fygure of this blessed sacrifice made in the Leui. 24. masse vnder fourme of breade as saint Dainascene dothe affirme sayeng Hunc paneÌ„ panes figurabant Damas lib. 4. Cap. 14. propositionis The loues of shewe dyd figure this bread And therfore where our texte in Latin hath panes propositionis offert He offereth breade of shewe the Hebrewe hath as Galatinus testifieth Galatinus lib. 10. cap. 7. Quia carnem dei tui ipse est vel erit sacrificans that is because he is or shall be sacrifisynge the flesshe of thy god S. Origen Origines in Leui. 24. doth playnlye confirme the same saieng If a man loke on the bread which descended downe from heauen and on that coÌ„memoration or remembrauÌ„ce of the which the lorde saith Hoc facite in meam commemorationem Luc. 22. Do ye this for remembraunce of me and do remember also the misteries of the churche more dylygently lokyng on them In his quae scribit lex futurae veritatis inuenies imaginem praeformatam He shall fynde in those thynges whiche the lawe writeth an Image or a symylytude of the trouthe afore fourmed Thys sacryfyce also was fygured by the continual sacrifice of the olde lawe mentioned in the boke of Moses called Exodus the xxix chap. For lyke as the twelue Exodi 29. loues were set out to shewe daily and this sacrifice coÌ„tinually done by the preistes of the olde lawe euen so in the masse the preist doth shewe daylye to the people our sauiours blessed bodye vnder the fourme of bread and continually offereth it in sacrifice to god for to appease his displeasure and to make him mercyfull and fauourable vnto vs that yet lyue and to the deade also Nowe the prophet Malachias shall come forthe to saye his mynde in this matter whych this writeth Non est mihi Mala. 1. â— 3 voluntas in vobis dicit dominus exercituum munus non suscipiaÌ„ de manu vestra Ab ortu enim solis vsque ad occasum magnuÌ„ est nomen meum in gentibus in omni loco facrificatur offertur nomini meo oblatio munda quia magnum est nomen meum in gentibus I haue no wyll or mynde to you saith the lorde of hostes I wyll not receaue of your hand a gyft or a sacrifice For from the risinge of the sonne vnto the goynge downe my name is great amonge the people and sacrifice is made and a cleane oblation is offred to my name bicause my name is great amonge the people Lo good christen reader here we se that god said by this his prophet that he had no mind to the Iewes mening that he wold forsake theÌ„ by reason of their infidelite lacke of fayth refusing his sonne christ at his commynge and synne and that he wolde no more receaue of them sacrifices made with beastes as he had done afore christ came in the tyme of the old testamente but that all suche sacrifices shuld be vtterlye abolysshed and lefte cleane as shadowes and fygures of christes sacrifice the very thing shadowed and figured by them whiche shuld and doth in dede as moch excede amouÌ„t excel them as the bodye dothe the shadowe and the thynge fygured the fygure or pycture representynge it That this is mente and spoken by the sacryfyce of the masse dyuerse olde wryters men so wel lerned as none are nowe these daies do playnely testyfye of the which I wyll brynge a fewe Damascene Damâ—s lib. 4. Ca. 14. aboue a thousand yeres sence thus wrote on this texte of the prophete Malachias Haec est pura scilicet hostia incruenta quam ab ortu vsque ad occasum ipsi offer riper prophetam dominus loquitur Christi videlicet corpus saÌ„guis in stabilimentum animae nostrae corporis inconsuÌ„ptuÌ„ incorruptuÌ„ non in secessuÌ„ iens absit enim sed in nostraÌ„ substantiaÌ„ conseruationem omnimodi nocumenti reparatio sordis omnis purgatio This is the englysshe therof This is the pure hooste or sacrifice offered to atteyne victorie of our enemies and vnblouddy or offered without bloud sheding the whiche our lord sayeth by his prophet shuld be offered to him froÌ„ the risinge of the sonne to the goyng downe surely the bodye and bloud of christ to kepe stedfaste or stable our soule and bodye or to be that thing which doth stablish our soule and body not coÌ„sumed â–ª incorrupted not going into the draught for god forbyd that but into our substauÌ„ce and conseruation a repayringe of all maner of The masse is a sacryfice propiriatoryâ— for one sinnes hurt a purgation or purgynge of al vncleannes Marke here good reader that this olde wryter Damascene affirmeth that oure lorde sayde by the prophet that a cleane hoost shoulde be offered to hym without bloude sheddyng verely the body and bloud of Christ and none other sacrifice than the sacrifice of the masse though Luter Bucer Bullyger and lyke other do neuer so much say the coÌ„trary without al good ground Secondly note that the same hoost or sacrifice shuld be a stay or a stablishment bothe of our bodye and the soule also Thyrdlye that it goeth not into the draught as other bodily meates do but it is turned in to the spiritual sustinaunce of the soule coÌ„seruatioÌ„ of it Fourthly note well that he calleth this holy sacrifice a reparation of all harine whiche came to the soule through synne and a purgynge or clensynge of all fylth of synne agaynst them which denye that the masse is a sacrifice propitiatorye that is makyng god mercyfull to vs and appeasynge his wrath towarde vs for our synnes Some Dyuers obiections are here soyled men saye that this prophetment of a sacrifice whiche the Iewes dyd make to god but they are farre deceyued Fyrste bycause he prophecyed of a sacrifice which shuld succede the iewes sacrifices abolyshed Secondly bycause he spake of a sacrifice whiche all people in euery place shuld offre to goddes name therfore it can not be vnderstande of any sacrifice of the iewes which they only in the temple of hierusalem dyd offre as it apereth by the law playnly Moreouer
father not onelye to geue hym thankes for his benefytes bestowed on man but to purchase his grace also for the people to appease his displeasure conceaued taken against man for his synne Finally receaue it your selues sayeng masse and distribute the same to the people for their housle and all this do ye in remembraunce of Luc. 22. 1. Cor. 11. my death and passion continuing so to do till yâ— worldes ende That Christe didde offre his blessed bodye to his father a swete sacrifice for our synnes at his laste supper coÌ„mauÌ„ded his apostles likewise to do and all preystes in and by them the auÌ„cient and old fathers sentences do playnlye proue of the which I wyl allege here some that be most stronge and euydent Ireneus a greke doctour beynge withiÌ„ .clxxx. yeres of christ expouÌ„dynge Ireneus lib. 4. cap. 32. these wordes of christ Hoc est corpus meum hîc est sanguis meus This is my body and this is my bloude whiche he pronounced at his last supper consecratinge and offeringe his bodye and bloude in sacrifice to his father thus writeth as I haue ones afore rehersed Oure lorde toke bread and gaue thankes sayeng This is my body Also he toke the cuppe and confessed it to be his bloude Et nouam docuit noui testamenti oblationeÌ„ quaÌ„ ecclesiam ab apostolis recipiens in vniuerso muÌ„do offert deo And he taughte them a newe sacrifice of the newe testamente which the churche receauynge Christe dyd institute the sacrifice of the masse the apostels taught the church of the apostles he sayth not of the byshop of Rome nor of any other bishoppe or preist doth offre to god in all the hole worlde These wordes are so playne that no man can denye but that this saint sayth that Christ dyd offre his bodye and bloude in sacrifice to god at his maundye and that Chrystes mynystres the preistes of the newe lawe do dayelye offre the same at masse instructed that lesson of the apostles which were taught it of their maister our sauiour christ Shal it not therfore be moch more mete coÌ„uenieÌ„t that we christen men and women geue credence rather vnto this holye and aunciente fathers teachynge in this matter especially beinge so agreable with goddes worde yea beyng playnly set forth by it than to Martyn Luther nâ—yther lyke to hym in auncientie nor vertue nor learninge Meruayle not reader that I do here expounde this worde facere to signifie as muche as to make sacrifice partly because this holy martyr saynte Ireneus saynt Cyprian and many other of the eldest and best writers vpon the scripture so do take it in this coÌ„maundement of christ geuen to his apostles Hoc facite Facere to do iÌ„ christes wordes is to make sacrifice c. Partely for asmuche as it is so vsed both in prophane wryters and also in the holye scripture For Vergylle sayth Cum faciam Vergilius vitula pro frugibus ipse venito When sayth Dametas I shall do sacrifice or offre sacrifice to Ceres the goddes of corne with an heffar for the corne come thou thy selfe Also Theocritus Theocritus a greke poete so vseth this word sayeng Quum facies agno Nymphas veneratus agrestes When thou shalte make sacrifice with a lambe honouring the wild or rude maideÌ„s of the sea Likewise baptista MaÌ„tuanê° a christeÌ„ maÌ„ Mantuanus vsed this word saieng of Abel the first shepeherd Nunc oue nunc pingui vitula faciebat agno He made sacrifice sometyme with a shepe sometyme with a fat heffer and a lambe Now to the scripture whiche in this signification often tymes doth vse this worde For the thirde boke of the kynges the eleuenth chapter thus hath Et fecit Salomon astartae abominatio ni Sydoniorum That is And Salomon Lege Ezech 45 46 et Iudicum â—â— dyd make sacrifice to the idol the abominatioÌ„ of the SydonioÌ„s Is not here facere which is in englysh to do vsed for sacrificare to make sacrifice Many other textes of the old testameÌ„t do shew Leui. 23. Et facietis hyrcum pro peccato playnly that this worde is oftentimes vsed for to make sacrifice which I passe ouer to be the shorter and brynge one place oute of the newe testamente whiche is in Lukes gospell the seconde chapter after this fourme of wordes Et cum inducerent puerum Iesum parentes eius ut facerent secunduÌ„ consuetudineÌ„ legis pro eo Sim eoÌ„ accepit euÌ„ in ulnas suas c. That is And whan the father mother of the childe Iesu brought him into the temple that they mighte do for him after the custome of the lawe Symeon toke hym into his armes What els I besech the good reader is ment by doyng in this place but making of sacrifice or offeringe of sacrifices according to the law of Moises The text a litle before in Luke declareth this plainelye whiche sheweth that our Lady Christes honourable and most blessed mother Marye our sauiours blessed mother and his father Ioseph at the lest whiche was iudged his father of the people at the day of purification presented Christ in the teÌ„ple of hierusalem Vt darent hostiam secundum ê™ dictum est in lege domini par turturum aut duos Leui. 12 pullos columbarum that is to saye That they shulde geue an hoste a paire of byrdes called turtelles or two pygeons accordyng to the commaundemeÌ„t of the lawe of our lord Thus we se that christes Christes parentes did geue to the preiste these thinges not offâ—ryngâ— in sacrifice for that is the office of a preist but presentyng them to the preist that he shuld offre them in sacrifice as the law required father and mother presented and brought in to the temple eyther a payre of turtelles or .ii. pygeons that the preist shulde offre them in sacrifice after the lawe so facere doth sygnifye in this place of Luke sacrificare to make sacrifice in the whiche signification both greke wryters and latyn also do often vse that worde and not onely the Hebrewe speache as it appereth by the places aboue recyted Why therfore maye we not well vnderstande by these wordes of our sauyour Christ Hoc facite in meam commemorationem Do ye this for my remembrauÌ„ce that he commaunded them to offre sacrifice for his remembrauÌ„ce especyally seynge the aunciente wryters of Christes churche and the whole churche hath euen so taken those wordes euer synce they were spoken no man otherwyse expoundynge them tyll Martyn Luther came lerna ferè omniuÌ„ haereseoÌ„ in whom was almost all heresies Homilia 17. in Hebre. To be shorte saynt Chrysostome vnderstode that Christe dyd offre his bodye and bloude in sacrifice at his maundy and gaue commaundemeÌ„t Read more of Chrisost in the chaptre of the doctours sayenges to his apostles to offer it also in remeÌ„braunce of hys death whose wordes are these PoÌ„tifex
Paule doth opeÌ„ly coÌ„firme this wryttyng to the CorynthiaÌ„s the .x. chap. of yâ— first epistle saieng Vnus panis vnum corpus multi sumus oeÌ„s quideÌ„ 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 significatÌ„ Qâ— brâ—uit significauit apostolê° diceÌ„s Vnus panis vnuÌ„ corpê° multisumê° 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. â— sacrificiuÌ„ christianoruÌ„ multi vnuÌ„ corpê° sumê° in christo quod etiaÌ„ sacrameÌ„to altarê fide libê° noto frequeÌ„tat 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 opeÌ„ly 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 differeÌ„ce betwixt the eaters drynkers of oure lordes table theÌ„ that eate drinke thinges offred iÌ„ 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 ChrysteÌ„ people Ye can not be partakers of oure lordes table and the deuyls also Here saint Paule reasoneth with the Corynthians to persuade theÌ„ that they wold abstayne from the eatynge of meates offred in sacryfice to the ydolles and that with two very good reasoÌ„s 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 participatioÌ„ in christe through the sacrifice of his flesshe bloud do entre into a certayne vnite with him SeÌ„blaly 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 noÌ„bre the body and bloude of Christe amonge thiÌ„ges 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 aduâ—â—sariuÌ„ legis proph Paulus 1. Cor. â—0 Dicendo Calix c. ostendit adque sadrificium debeant pertinerâ— 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 vpoÌ„ our lordes aulter so that this is yâ— seÌ„se ye caÌ„ not cate that thing which is offred to god in sacrifice yâ— 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 QuotienscuÌ„que enim ederitis panem istum calicem istum biberitis mortem domini annuâ—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 â–ª 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 ê™ offerimus nihil aliud qui quod ille fecit facere debemus Scriptura enim dicit QuotienscuÌ„que panem istum c. And because we make mention or we rememâ—re christes death in all sacrifices â—or that whiche we
is daylye offered at masse he is daylye offered in the masse withoute bloude sheddynge as thys holye counsayle sayethe and al the wrytters vpon the scripture bothe latins and grekes specially This counsayle moreouer affyrmeth in theyr epystle sente to Nestorius the heretique that the worthy receauers of Christes blessed The masse is a sacryfyce propitiatorye bodye and bloude are made holye or cleane thereby and therfore the masse is a sacryfyce not of prayse onelye but also of appeasynge goddes wrath and purchasynge to vs cleannes or holynes Fynallye it is to be noted diligently that this great assemble of lerned byshoppes calleth Chrystes flesshe Viuificatricem that is the gyuer of lyfe and that whiche geueth lyfe to them whiche lefullye and purelye do receaue it the whiche declarethe that Chryste sayenge Caro non prodest quicquam Io 6. the flesh profiteth nothing dydde not meane that hys flesshe worthelye receaued vnder fourme what christ ment saieng the flesshe profytethe nothynge of breade in the holye Sacramente dothe profytte nothynge as the heretyques do expounde it but that the Iewes carnall vnderstandynge hys wordes spoken of the eatynge of his flessh whereby they thoughte he mente they shoulde eate it rawe blouddy or sodden cutte out in peeces as meate is wonte to be solde in the shambelles shulde profit nothyng as bothe Saynt Austen Cyryllus also doth expounde that wordes of Christ in Iohan the flesh ê“fiteth nothyng or els christ ment that his flesshe of it selfe withoute the spirite ioyned to it and the godhede as the Iewes beleued it was not but onely the flesshe of a pure man not of him which was very god maÌ„ could profyt nothiÌ„g but A booke of the sacrament of the aulter of this text I haue spokeÌ„ at large in my boke of the sacrament of the aulter therfore nowe I wyll passeouer it whiche I haue touched by the waye takynge an occasion of this holy counsailes wordes affirmynge christes blessed flesshe beynge ioyned with the godhead to gyue man lyfe when it is worthelye receaued of hym in the sacramente of the aulter Nowe to go forwarde I wyll reherse the wordes of a counsell holden at NeoceÌ„saria Cano vli whych are these Presbyteri ruris in ecclesia Ciuitatis episcopo praesente vel praesbyteris vrbis ipsius offerre non possunt nec panem sanctificatum dare caliceÌ„que porrigere That is Preistes of the countrey or that dwell out of the citie may not offre in the church nor geue the breade halowed and the cuppe the bysshoppe beynge present or the preistes of the same citie Here is euident mentioÌ„ made of the preistes offerynge sacrifice vnder the fourme of bread and also of wyne conteined in the chalice This hathe in fewe wordes the counsaile kept at Laodicea a citie The counsel kepte at Laodiceâ— in Asia sayenge Tunc Laici sibi tribuent ita sancta celebrabitur ob latio that is to witte Than the laye men shall geue to them selfe peace by kyssyng the paxe and so the holy offeringe or sacrifice shal be celebrate What man wyll or can yf he wolde neuer so gladlye denye that this was spoken of the sacrifice of the masse Seing therfore good reader that not onelye fygures of the olde testament the holye prophetes and dyuers textes of the newe testamente wyth the expositions of the eldeste and greateste learned doctoures but also these generall counsayles and dyuers other whiche were ledde and guided with CHRISTES presence and the holye ghostes alsoo haue thus playnely and strongelye sette vp and establyshed the sacryfyce of the masse ageynste the whyche no man dydde speake or wryte by the space of .xv. hundred yeres whan Martyn Luther began to barke agaynste it as the dogges are wonte to barke at the lyghte of the moone in the nyght geue thou rather stedfaste credence vnto all those wytnesses approuynge yea prouynge the masse to be a sacrifyce than to Martyn Luther lutynge out of tewne Now though Luther Inteth oute of tewne this whyche is alreadye wrytten in thys booke were ynoughe and sufficiente too persuade euerye man not wedded to his opinion to beleue that the masse is a sacrifyce appeasynge goddes wrathe towardes man yet to stoppe all bablers mouthes I wyll goo further in thys matter and shewe what the holye apostelles haue doone touchynge this thynge before whome CHRISTE made hys maundy and to whom he gaue power autoritye and also commaundemente to offre hys bodye and bloudde in sacryfyce as he hadde done him selfe before Luc. 2â— 1. Cor. 11. sayenge to them Hoc facite in meam coÌ„memorationem Do ye this in remembraunce of me These disciples of Christ did make certaine Canons or rules for the instruction of Christen people the whyche saint Clement the apostle Paules company on in preachinge the gospell dyd gather together and put them in writinge as Damascene Lib. 4. ca. 18. saith whiche dyd so greatly esteme and regarde the same rules that he dyd numbre and reherse them amonge the bookes of goddes holye worde and therfore their wordes ought to be without al dout beleued They thus write Si quis episcopusvel presbyter pÌ„ter Canone 3. ordinationeÌ„ domini alià quedaÌ„ in sacrificio offerat super altare id est aut mel aut lac aut pro vino siceram c. contra coÌ„stitutionem domini facieÌ„s deponatur congruo tempore If any bysshoppe or prieste do offre vpon the aulter in Note reader the holy apostles iudgementeÌ„ in this matter sacrifice certen other thynges besyde ouer or aboue the lordes ordinaunce that is to wyt either hony or mylke or in stede of wyne drink made of corne or fruites doynge against oure lordes ordynaunce let him be deposed in a mete tyme. Lo the holye apostles of Christe whiche learned the gospell of him and reaceaued the holye ghost the spirite of truth teaching al trouth The masse is a sacryficeinstitute by Chryst to them do playnely affirme that the masse sayde of the preiste is a sacrifice of chrystes owne institution and ordinaunce Dydde not they knowe the truthe supposest thou good reader better theÌ„ Martyn Luther or any of his scoole Heare what Tertulian wryt with in clxxx yeares of chryste sayenge Tertul. de praescri Veritas illis adiudicanda est â–ª qui in ea regula in cedunt quam ecclesiae ab apostolis apostoli a Christo Christus a deo accepit That is the truth must be adiudged to theÌ„ whiche do walke in that rule whiche the churches or congregatioÌ„s of the faithfull haue receaued of the apostles the apostles of christ Christe of God but the churches dydde receaue this doctrine coÌ„cernynge the sacrifice of the masse of the apostelles as Saynt Ireneus testyfyeth whose wordes are Lib. 4. Ca. 32. rehersed before and here the same doth also appeare playnelye by thys canon or rule made of them therefore the churches of Chryste haue the truthe on theyr syde whiche
autorytye whose bodye and bloud it should be they wyll beleue nothynge elles but that our lorde hath appeared in that fourme to the eyes of men and that lycoure to haue runne out of suche a syde streken This saynt Augustyne Agayne in an othere booke this he writte De ciui dei li. 10. cap. 20. Christ doth offre hym selfe at the masse and he is the sacrifice therein offred Per hoc sacerdos est offerens ipse oblatio Cuius rei sacramentuÌ„ quotidianum esse voluit ecclesiae sacrificium cuÌ„ ipsius corporis sit ipse caput ipsius ipsa sit corpê° tam ipsa per ipsum qui ipse per ipsaÌ„ suetus offerri That is thus much in englyshe By that both he is a preist offerynge sacrifice and he is the sacrifice A sacramente of the whiche thinge he wolde shulde be the daylye sacrifice of the churche For asmoche as he is the heade of that bodye the churche and the churche is his bodye as well the church by Christ as Christ by the church is wont to be offred This saint Austen Now I beseche the good reader what doest thou call the dayly sacrifice of yâ— church but the sacrifice of christs body bloud accustomed dayelye in the masse to be offered of the priest Wherin is Christe wont to be offered in sacrifice by the churche excepte it be in the masse What man excepte he be very affectionate and blynd will not rather gyue credence to this greate clerke sait Austen thaÌ„ to Luter or any other taughte in his schole But of this holye doctours sentences writteÌ„ in this matter the learned may reade muche more in his bokes whiche I doo passe ouer lest my booke shulde be S. Hierome aduersus lucifâ—rianoâ— To. 2. to longe and tedious Therefore I wyll go to saynt Ierome which coÌ„firmeth this truth sainge while he sheweth that a preist is the salte of the earth Sacerdos quippe prolaico offert oblationeÌ„ suaÌ„ For as moche as the prieste offere the his offerynge or sacrifice for the laye man Doth not here saint Ierom affyrme that the preiste offereth at the masse sacrifice for the lay maÌ„ Estesones he sayeth Nec moses dedit vobis panem verum sed dominus Quaest â—â— ad â—â—edibiam Christ is eaten in the sacramente of the aulter hys bloudde drunken Iesus ipse conuiua conniuium ipse commedens qui commeditur illius bibimus sanguinem sine eo potare non possumns quotidie in sacrificijs eius de genimine vitis verae uineae sorec quae interpretatur electa rubentia musta calcamus nouum ex his vinum bibimus de regno patris Moses hath not gyuen to you verye breade but oure lorde Iesus he is the gueste and the feaste he is that eatethe and whych is eaten we do drynke his bloude and withoute hym we cannot drynke and we daylye treade or presse downe in hys sacryfyces newe redde wyne of the true vynes and the choosen vyneyardes generatyon and we drynke of these newe wyne of the fathers kyngedome Thys sentence of Saynte Hierome manyfestely makethe bothe for the presence of CHRISTE hym selfe in the holye Sacramente of the aultar because it sayethe that CHRISTE hym selfe is the feaste he that is eaten and we drynke hys bloudde and also for the sacryfyce of the masse wherein the same CHRISTE is offered in sacryfyce I lette passe manye other textes of thys holye Doctoure and go to the rehearsall of other mennes sayenges amonge the whiche Damascene thus speakethe Damas lâ—b 4. ca. 14. Etsi quidam exemplaria corporis sanguinis domini panem vinum vocauerunt vt deifer vocauit BASILIVS non tamen post sanctificationem dixit sed pri usque sanctificaretur ipsa oblatio ita vocabant That is Albeit certaine men haue called the breade and wyne samples of our lordes body and bloude as the godlye Basyll hath called them yet he called theÌ„ not that after the halowynge or consecration but before the sacrifice was halowed or consecrated so they dydde call them This Damascene wrote aboue eleuen hundred yeres passed afore this oure tyme. In the whiche belefe was also Gregorius Nazian in apologetico saiÌ„t Gregory Ieronis maister whiche wrote this almoste twelfe huÌ„dred yeres synce Sciens quoniaÌ„ nemo dignus est summi dei sacerdos esse vel sacrificium offerre qui non prius exhibuit se hostiam viuam deo placentem c. Knowynge that no man is meete or apte to be a preiste of god the hyghest or to offer sacrifice which hath not set abrode hym selfe by vertuous lyuyng and mortifieng his lustes a quycke hoost pleasynge god and so forth as Paule writeth to the Romaynes Furthermore writynge of preistes dignitie Rom. 12. he thus saythe O sacrificia mittentes incruenta sacerdotes O anim arum custodes magnifici O magnum figmnetum dei manibus In uersibus in vestris ferentes O preistes saith Gregory Nazianzene sendynge or geuynge sacrifices vnblouddy O the kepers of soules whiche do greate thinges O ye that beare in youre handes the greate workeman shyppe of God What is to sende or geue sacrifices without bloude sheddynge in this sayenge good reader but to offer in sacrifice at the masse the very bodye and bloude of Chryst discipulis suis offerendam quamque modo conficiunt sacerdotes Nihil habet ista quam illa minus quia hanc non sanctificant homines sed Christus qui illam sacrauerat Vt enim verba quae locutus est Christus eadem sunt quae nûc quoque socerdos pronuntiat ita eadem est quae tune fuit hostia In englisshe This holy sacrifice whether Peter doo offre it or Paule or els a preist of what meryte in lyuyng so euer he be is the same that our lord gaue his dyscyples to be Luc. 22 offered and that nowe the preistes do make or consecrate This hath nothynge lesse than that because men do not halow this but Christ whiche had halowed that For as the wordes which Christe spake at his laste supper be the same whiche nowe the preist also doth pronounce lykewise the hoste or sacrifice is the same whiche was than There was neuer maÌ„ that set out better and more plainely the blessed sacrifice of the masse than this holye man Chrisostome hath done aboue eleuen hundred yeres passed wolde god these his wordes were learned and kepte of al men in a faste and sure remembraunce withoute all doutyng in the veryte of them Note good reader wel what lessons here are geuen to vs of this auncient and excellent doctoure Fyrst he saith that the sacrifice whiche Peter or Paule hathe offered or nowe any preiste dothe offre what so euer he be good or yll in his lyfe is none other but the same whiche Chryste gaue hys apostles to offer vndoubtedlye at his laste supper after he had turned bread and wine into his owne verye bodye and bloude and
haue moche spoken alreadye beynge within two hundred lix yeres of Christes byrth manifestly doth Cyprianus de caena do confirme sayenge Perpes est hoc sacrificium semper permanens holo caustum nulla panem hunc multitudo consumit nulla antiquitate veterascit This sacrifice is perpetuall and euer abydyng no multitude of people consume the this bread it waxeth olde with no auÌ„cientie Origene also being .xxx Origenes li .i. in Iob. yeres before hym that is within twoo hundred and xxv yeres of Christs byrth doth opeÌ„ly affirme the masse to be a sacrifice sayeng Probet seipsum Homo .i. mundeâ— seipsum ita de mundissimis domini sacrificijs frueatur vt apostolus ait Let a man sayth Origen proue hym selfe that is to saye let hym make hym selfe cleane and so lette hym vse with delectation and profytte the moost cleane sacrifices of oure lorde Lo this olde doctoure sayth that the Sacrament of the aulter is a sacryfyce whyche Paule exhorted the people to eate after they hadde proued and made cleane them selues through penaunce from their synnes soo that after hys iudgemente Sainte Paule vnderstode Christes wordes spooken at his maundye whiche he there to the Corinthyans the eleuenth chapter of the fyrst epistle recytethe to be spoken of his blessed bodyes sacrifice Ireneus lykewyse wrytte thus vpon the same matter before Origen twenty yeres Quomodo Ire li. 4. ca. â—4 autem dicuÌ„t carneÌ„ in corruptioneÌ„ deuenire noÌ„ ê‘cipere vitaÌ„ quae a corpore domini sanguine alitur Ergo aut sententiam mutent aut ab offereÌ„do abstineaÌ„t quae prae We eate and drynke christes flesshe bloud in the sacrament they are offered at masse in sacrifice dicta funt Nostra autem conson aÌ„s est sententia eucharistiae eucharistia rursus confirmat sententiam nostram Whiche is thus moch in oure speache But howe saye they that the fleshe goeth to corrupcion and receiueth not lyfe whiche is fedde with the bodye and bloude of our lorde Therefore lette them eyther chaunge their opinion or forbeare offerynge in sacrifice the thinges which are spokeÌ„ of afore the very bodye and bloude of our lord Our iudgemente or opinion is agreinge with the sacramente of the aulter and the sacramente againe doth confyrme our opinioÌ„ What man is he except he be past shame yea very blynde or malicious against the truth that wyl or can deny this olde and godly martyrs saienge to be ynoughe for the establyshynge of the sacrifice of the masse for asmuche as he learned yâ— scripture of them whiche were the apostles scholers as sainte Polycarpe Ihon the euangelystes disciple and suche other He goethe forth and saith thus Offerimus ei quae sunt eius congruenter communicationem vnitatem praedicantes carnis spiritus Quemadmodum enim qui est è terra panis percipiens uocationeÌ„ dei iam non coÌ„munis panis est sed eucharistia ex duabus constans rebus terrena caelesti sic corpora nostra percipientia eucharistiam iam non sunt corruptibilia spem resurrectiouis habentia We offer to hym in sacrifice those thinges whiche are his publysshynge or openly declarynge accordynglye the partakinge together and vnite of the fleshe and the spirite For lyke as the breade which is of the earth perceauynge or takinge the callynge of god is not nowe commune breade but the sacramente or the bodye of Christe consistinge in two thinges the one erthly and the other heauenly so also our bodyes receyuinge the sacrament of the aulter are not now apt to corruptioÌ„ hauing hope of risinge againe Hitherto S. Ireneê° Tertuliane which was about a C. .lxxx Tertulian li de exhorta castitatis yeares after Christes passion writ in this matter for my purpose saieng Differentiam constituit ecclesiae autoritas inter plebem ordinem Et sacerdos offert tingit The authoritie he saithe of the churche hathe ordeyned a differeÌ„ce betwene the laye people and them which hath taken ordres And the preiste offereth sacrifice and baptiseth Loo here two offices of a preiste to do sacrifice at masse for noone other sacrifice is propre to a preiste and to deepe chyldren in the founte Anacletus which was Anacletus be epist ecclesia â–ª with in .c. .ii. yeres of christes byrth doth confirme this marter saieng Diaconi coÌ„stituti sunt utessent ab oculis episcoporum quibus hoc praecipuum curae erat ut sacris induti vestibus episcopum ad altare ducerent reducerent eumque sacrificantem velut ex cubitores ob seruarent ne maleuolorum in cursione sacra turbarentur That is Deacons are ordeyned that they shulde be to the byshops as spectacles or to se for theÌ„ the which had this as chiefe charge or whose labour was chiefly that they hauing on the holy vestures shuld bringe the byshop to th aulter and from it againe and alsoo as watche men take good hede on hym offerynge sacrifice lest the holy thynges whiche are in the masse shulde be troubled by inuasion of malycyous or yll wylled personnes Wyth this accordeth Euaristus beyng within Euaristus ad aphricanam ecclesiam ten yeres after hym saienge Ea tantum matrimonia rata habeantur quae teste populo solemni rituperacta fuerint sacerdotis oblatione firmata Let onelye those mariages be counted stablyshed the whiche were finisshed with a solemne or an accustomed maner the people bearyng witnesse and were also assured with the preistes sacrifice Is not this spoken of the sacrifice of the masse Are not they The masse is a sacrifice not newlye inuented as heretikes say it is shameles whyche do saye that the masse was of late inuented by preistes for their owne lucre and vauÌ„tage and sette vp by them for a sacrifice to get pence with But I wyll go forwarde to the martyr s Alexanders senteÌ„ce which is this written aboue .xiiii. huÌ„dred yeres Alexander sanctissimus Martir uixit â—â—no d. 119 â–ª afore our dayes In sacramentoruÌ„ oblationibus quae inter missarum solemnia domino offeruntur passio domini misceÌ„da est vt eius cuius corpus sanguis conficitur celebretur passio Crimina enim atque peccata oblatis his domino sacrificijs delentur Idcirco passio eius in his commemoraÌ„da est qua redempti sumus saepius recitan da atque domino offerenda Talibê° hostijs delectabitur atque placabitur dominus peccata dimittet ingeÌ„tia Nihil enim in sacrificijs maius esse potest qui corpus sanguis christi Neculla oblatio hac poâ—ior est sed haec omnes praecellit quae pura conscientia domino offerenda est pura mente sumenda atque ab omnibus veneranda Et sicut potior est caeteris ita potius excoli atque uenerari debet Hec ille The englyshe may be this In the oblations of the sacramentes whiche are offered to our lorde among the solemnities of the masses