goddes grace to the vtter abolyshynge and confutacion of this leude fonde and deuyllyshe opinion But I wyl let this passe and sette vpon myne enterprise and purpose Looke not good reader to haue this matter garnished paynted with stranÌ„ge termes of frenche or of any other toÌ„gue wherby yâ— vnlearned might not vnderstaÌ„d wtout great labour difficultie where about I shuld goo nor take but lytle profit by yâ— teadyng of this boke The truth Lactan. lib. 3. Cap. 1. de falsa sapien as Lactantius dyd writte twelte hundreth yeres afore this tyme god wold shuld be of this nature that it being simple and bare shold be more estemed and sett by Quia satis ornata per se est ideoque ornamentis extrinsecus additis fucata corrumpitur because it is of it self garnyshed sufficiently and therefore it is corrupted being coloured or paynted with ornameÌ„tes outwardlye added Also in an other place Lib. 5 de diuiâ—a iusticia ca. 1 he saith Eloquentia seculo seruit populo se iactare in rebus malis placere gestit Eloquence serueth the worlde it desireth to boste it selfe to the people and to please in euyll thinges To be short the scripture was written without eloquence and colours of Rhetorike as Paule saith to the CorinthiaÌ„s 1. Cor. 2. lest the conuersion of the world to the faith by the preachynge of the apostles and their bookes shulde be ascribed and imputed vnto the eloquence of them and their cleane termes to perswade yf they had vsed any suche and therby the vertue why the â—â—ripture was writteÌ„ without muche eloquence and strenght of Christes holye crosse and death shulde haue bene of none effecte nor force the people beleuyng that men had ben broughte to Christes fayth throughe the eloquence of the prechers and not by the great vertue and strengthe of Christes death Therfore I wolde not yf I could neuer so wel paint this my booke with many termes of Rhetoricke or of anye other straunge speache wherby the matter as I haue saied before myght be the more obscure and darke to the reader which is not of the best learned especially seinge I oughâ— as well to study for the edifienge of yâ— symple and the rude as of the wyse and the cunnyng But nowe I wyll beginne this matter and Rom. â— proue by good auctorite of the olde and newe testament the doctours of the churche and of certayne general councelles that the masse is a sacrifice auayleable not only for the preist whiche saith it but also for the lyuynge and deade fyrste declarynge the name of the masse whereby it shal appere very plainly that it is a sacrifice or els the apostles wolde not haue gyuen to it yâ— name whiche in Hebrue dothe signifie a sacrifice and an oblacioÌ„ The name of the masse sheweth that it is a sacrifice THe masse good reader hathe that name and is so called by reason it is a sacrifice for in the Hebrewe tongue missah is named that whiche the grekes do call liturgiam the latins oblationem we iÌ„ englysh a sacrifice For wherein the boke of Moses called Deuteronomium Douâ—e 1â— the .xvi. chaptre we reade in the hebrew missach in the latyn oblatio the english hath an oblation or els a sacrifice so that euen therof we may wel se and perceaue that the holye masse hathe that name because it is a sacrifice which vndoutedly the apostles of our sauyour Christe Iesu dydde first so cal vnderstandyng by these wordes Hoc facite in meaÌ„ coÌ„memorationem Luc. 22. Do ye this for my remeÌ„brance that Christ gaue theÌ„ autorite to make sacrifice of his very true naturall flesh and bloud at their masses which thynge he hym self had theÌ„ before done at his last supper as it shall manyfestlye be proued by goddes grace hereafter in this booke Peter the apostle sayd the fyrst masse of al at Antiochia whiche ordeyned a greatte part of the ceremonies nowe vsed in the masse and also instituted the selfe same ordre of prayers with which the priest doth coÌ„secrate the very flesh bloud of christ at his masse as we rede in diuers wel lerned mens Râ—migius dâ— officio 〈◊〉 Hugo 〈…〉 â—sodoâ—â—â— lib. de oâ—ficâ—â—s Cap. 15. bokes Ihon Wiclep he was therfore iustly coÌ„deÌ„ned in the general couÌ„cell holden at CoÌ„staÌ„tia because he sayd that the masse was not instituted ordeined by Christ but inuented onely by man of yâ— which more largely hereafter I wyll entreat by the helpe of god But let vs se what is a sacrifice and what yâ— scripture saith of the sacrifice of the masse S. Austen good reader in the x. boke de ciui deâ— the .vi. cha thus describeth a sacrifice A very sacrifice what is sacrifice is euery worke whiche is done that we myght cleaue vnto god with a holy felowship referred to the ende of goodnes wherby we may be truly happy or blessed Moreouer sacrificare in latin is to make sacrifice a priest in latin is called sacrificus because he maketh sacrifice by his priesthod orders whiche is his cheif principal office as it appereth in s Paules epistle yâ— .v. cha to the Heb. 5. Hebr. the which I wyl declare also herafter Daniel the ê“phet made mentioÌ„ good reder in the xii chap. of this sacrifice saieng Impie ageÌ„t impij neque intelligeÌ„t oeÌ„s impij porro docti iÌ„telligeÌ„t a teÌ„pore cuÌ„ ablatuÌ„ fuerit iuge Luther Bully bucer MesaÌ„ Regiuo c. are of that nomber sacrificiuÌ„ posita fuerit abominatio in desolationeÌ„ dies mille duceÌ„ti nonaginta Vngracious or vngodly meÌ„ shal do vngraciously or vngodly the vngraciouse or vngodly shal not vnderstaÌ„d but the lerned meÌ„ shal vnderstaÌ„d froÌ„ the time wheÌ„ the coÌ„tinual sacrifice is takeÌ„ away abominatioÌ„ put in to desolation that is to wytte Antichrist destroyed a M. dayes .ii. C. xc The which do make .iii. yeres and the halfe by which space antichrist shal reigne persecute christeÌ„ people after he hath caused masses to ceasse taken away the sacrifice of them Thus we se that the prophete dyd prophecy that a coÌ„tinuing or continuall sacrifice should be destroyed or taken awaye in the tyme of cursed antichriste for of him the prophete dyd there speake as the text it selfe doth shewe whiche Chryst dyd allege entreatyng of Antichriste as Matthewe writeth the xxiiii chapter but this continual sacrifice caÌ„ be none other but the sacrifice of the masse Fyrst bicause yâ— prophet speaketh of that one sacrifice whiche shulde ceasse the space onlye of thre yeres and the halfe but the Iewes sacrifices were many and This prophise caÌ„ not be vnderstaÌ„d of the sacrifice of prayer geuinge thankes nor lyke other spir sacryfyces for the godlye shall vse those theÌ„ mooste of all beyng a time of persecutioÌ„ are abolished for euer Secondlye because they haue ben taken away these M. cccc yeres
quid qui ante omnes est Christus prior fecerit For we muste aske sayth Cyprian whom they haue Cyprianus folowed For if in the sacriâ—ice whiche christe is none excepte Chryst â—uste be folowed truely it is necessary that we obeye and do that whiche Chryst hath done and that the whyche he commaunded to be done we ought not to marke what any man before vs thought to be done but what Chryst which is afore all men fyrste hathe doone Note dylygentlye good reader that this holye martyr saythe that Chryste is the sacryfyce offered of the preiste and that he dyd make sacryfyce in the cuppe beynge myxed wyne and water together and commaunded the apostles all preystes to folowe that same his maner and fourme of sacrafice at theyr masses These wordes hytherto rehersed good Christen reader are verye playne to persuade euerye man not vtterly vnapte to be taughte for wante of faythe to beleue the masse to be a sacryfyce ordeyned not by anye man but by oure Sauyoure CHRIST at hys maundye but yet here more playne wordes of him if it may be Thus he saith declaringe that gods ordinaunce oughte not to be chauÌ„ged by any mans tradition the which shulde be if wyne and water were not myxed together in the chalice at masse according to Christes institution Nam si Iesus Christus dominus deê° noster ipse est suÌ„mus Cyprianus â–ª sacerdos dei patris sacrificium deo patri ipse primus obtulit hoc fieri in sui commemorationeÌ„ praecepit vtique ille sacerdos vice Luce. 22. Christi vere fuÌ„gitur qui id quod Christus fecit imitatur Et sacrificium verum plenû tunc offert Marke this reader dilygently in ecclesiam deo patri si sic incâ—piat offerre secundum ê™ ipsum Christum videat obtulisse This is the englysh For yf Iesus christ our lord and god be the hygheste prepsie of God the father and he fyrste hathe offered a sacryfyce to God the father and commaunded that to be done for remembraunce 1. Cor. 11. of hym verelye that preiste doth exercyse Christes office or place truely whiche foloweth that thinge whiche Christe hath done And then he offreth to god the father in the churche a true and a full sacrifice yf he begynne so to offre as he may se the christ hiÌ„selfe hathe offered Are not these wordes playne and sufficient to proue the masse to be a sacrifice set vp by our sauiour Christe Iesu The apostles sayeng masse did make sacrifice to god We reade moreouer in the actes of the apostles the .xiii. that the apostels accordinge to the power autoritie and commauÌ„dement geuen them of their maister Christe at his maundy sayeng do ye this for a remembraunce of me dydde make sacrifice to god for there we fynd these wordes after Erasmus translation Quum auteÌ„ sacrificarent Act. 1â— dnÌ„o ieiunareÌ„tque dixit illis spiritus saÌ„ctus Segregate mihi Paulum BernabaÌ„ in opus ad quod assumpsi eos That is Whan the apostles dyd make sacrifice to our lorde and fasted the holye gooste sayde to them Seuer or separate for me Paule and Bernabe to the worke vnto the whyche I haue taken them Here we se that the apostles offered then sacrifice to god and that in the greke tongue was wrytten by Luke the euangelyste whyche vseth here the same greke verbe of the which the masse in the greke speache is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the hebrewe it is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Litourgia missah and that name is vsed in latyn Chrysostom wrytte a booke of the masse whiche he calleth in greake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Erasmus Pelargus with dyuers other translatours of that booke in latyn do turne that greke word by the hebrewe word missa which the latyn men commonlye do vse and it can not be otherwise conueniently turned into the latin tongue but by that same hebrewe worde missah whiche name the holye apostle Peter that fyrst said masse dyd belyke geue to that dyuyne and holye office whiche we cal the masse in englyssh And that most blessed and holy sacrifice with the whole ordre and maner of godlye suffrages prayers petitions and laudes commonly nowe vsed in the churche from that time of Christ and his apostles vntill this oure time hath alwayes ben receyued taught by the very selfe same name wtout agayne saieng of any man excepte one Peter Brusian whiche denied sacrifice to be offred to god Thoughe the greake worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. Heb. 9. whiche Luke vseth there signifieth many thynges yet not onelye in that place but also in other dyuers it signifieth to offer sacrifice as a preist doth and therefore the apostles dyd offre sacrifice to god instructed by their mayster Christ at his laste supper Moreouer it maye thus be proued that Chryst dyd offre him selfe in sacryfice at his last supper to god his father It is writteÌ„ in the first chapter of Iohns gospel and the fyfth chaptre of the fyrst epistle of Paule to Ioan. 1. 1. Cor. 5. the Corynthians that Christ is the very true Easter lambe pascal lambe passeouer in a fygure of whom the Iewes by goddes coÌ„maundemeÌ„t dydde offre in sacrifice a lambe as we fynde in the booke of Moyses called Exodus vpon the whiche Exo. 12 I make this reasoÌ„ for my purpose The thynge fygured muste agree with the figure and therefore as the pascall or passeouer lambe was a fygure of Chryste euen so muste neades the maner of offering and eatynge of Chryst the lambe figured by the passeouer or paschall lambe be lyke the offrynge in sacrifice and eatyng of that fygure but that could not be except christ had offered his verye bodye and bloud at his maundye and afterward receaued it as S. Hierom Hedibiâ— sayth that he dyd in verye deede for the Iewes dyd fyrste offre the pascall lambe in sacryfice and afterward Exo. 12. eate him as Moyses testifieth Therfore Christ dydde at hys laste supper offre hys bodye in sacrifice to his father fyrst in a fygure offeryng the pascal lambe and after that in very dede without a fygure eatynge it hymselfe and geuynge it to his apostles to eate also The which is done daylye of the preiste by his autorite power and commission as I haue declared already and wyl declare hereafter more at large by gods helpe and grace Saynt Ambrose Liâ— 1. â— LucaÌ„ dothe gather of Paules wordes the first epistle and the fyfth chapter to the Corynthians that christ is sacrificed by the preist at masse for thus he saieth Non dubites assistere angelum quando Christus 1. Cor. 5. assistit Christus immolatur Etenim pascha nostruÌ„ immolatus est Christus That is Doute not the aungell to be here syns that christ is here Christ is offered in sacryfyce For our pascal or our passeouer lambe christe is offered in sacrifice
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
do go in this the apostles cannon or rule sette forth for that verye same thynge But yet ones more lette vs se what the apostles haue sayde in this matter which thus doth speake Si quis episcopus Canone 2. aut presbyter aut diaconus aut quilibet ex sacer dotali catalogo facta oblatione non communicauerit aut dicat causam vt si fuerit rationabilis ueniam consequatur aut si non dixerit communione priuetur tanquam quipopulo causa laesionis extiterit dans suspicionem de eo qui sacrificanerit quod non recte obtulerit That is in oure englysh tongue If anye Bysshoppe or preiste or deacon or who thou wylte of the numbre of preistes or spirytuall men shall not receaue his housle whan the sacryfyce is offered eyther lette hym tell the cause thereof that yf it be reasonable he maye gette pardon or yf he do not shewe the cause wherfore he dyd not receaue his communion at masse let hym not haue his housell lyke as he which gaue an occasioÌ„ of harme or hurte to the people geuyng to theÌ„ a suspicion of him which dyd offre sacrifice that he did not offre or make sacrifice well ynoughe or after a ryght fasshyon Hytherto the apostles of our sauiour christ in theyr boke of canons or rules whose wordes are so playne clere vppon oure syde agaynst Marten Luther and his scholers that nothyng can be more plaine Therfore let Luther go wyth his fonde wycked dyuelly she heresye agaynst the sacrifice of the masse good Christen reader folowe christes and his holye apostles Doctryne so clerely makynge for this truth Moreouer s Audrew one of the apostels dyd offre christes Saynt Andrewe at masse offred sacrifice bodye in sacrifice at his masse as he sayde hym selfe to Aegeas the tyraunt Philaletus testifieng that wrytting the apostles lyues whose wordes are these Ego omnipotenti deo omni die sacrifico non thuris fumum nec hircorum aut tautorum sanguinem sed immaculatum agnum quotidie in altari sacrifico I do sayth he make sacrifice euery day to god almightye not offering in sacrifice smoke of Frankynsence nor the bloud of goates or of bulles but I offre in sacrifice daylye on the aultare the vndefyled lambe Be not these manifest wordes and inough to satisfye euery man beynge not ouer moche geuen to the blynde errour of Luther Saynt Clement whiche S. ClemeÌ„t was a companion of Paules in teachyng the gospell of Chryste vsed this fourme as Bassario testifieth when he dydde saye masse Rogamus ut mittas domme spiritum Basssario libri de sacramento altaris sanctum tuum super hoc sacrificiuÌ„ qui efficiat hunc panem corpus Christi tui quod in calice est sanguineÌ„ filij tui That is We beseche the o lorde to sende thy holy spirite vpon this sacrifice whiche maye make this breade the bodye Saint Clement Paules companyon maketh mention of thâ— masse as we reade in the .lxxiii. canon therefore it is no new thinge as Luther sayth it is of thy christe or annoynted that thynge which is in the cuppe or chalyce the bloud of thy sonne Here we se that saint ClemeÌ„t whiche was instructed by the apostels in Christes faith religion toke the masse to be a sacrifice Whether is he more of credence or Martyn Luther Nowe tâ— make ones an ende of the prouynge the truth I wyll reherse the auncient doctours sayenges in this matter and that done I wyll aunswere to the scriptures wrested froÌ„ their true sense to the mayntenaunce of this heresy by Martyn Luther his scholers ¶ What the doctours haue said in the matter of the sacrifice of the masse here it appeareth euidently Interroga obsecro generationem pristinam praeparate ad inuestigationeÌ„ yatrumtuoruÌ„ Iob. 8. and also that we ought to beleue them agremge together in any thynge touchyng our faith for because than they erre not THe scripture is very hard to be perceiued Ne transferas terminâ—s antiquos quos fecerunt patres prouâ— 23 as s Peter saith in his second epystle though it seme or be iudged neuer so plaine and easye to some men whiche in verye dede are not learned therein and therfore it is not conuement that euery man do vnderstande it after his owne fansie for that hath bene and yet is the cause of many errours but we The scripture is hard to be vnderstande and the true sense of it must be learned of the holy doctours muste leaue and cleaue to the aunciente doctors expositions made and publisshed therevpon For as god chose them to be doctors and teachers of his worde and gaue to theÌ„ his holy spirite which now these dayes many do arrogantly callenge but vntruely eueÌ„ so they dyd spende theyr tyme whollye in praier and studieng the scripture that thereby they myghte atteyne the true sense thereof But ye will saye to me as many fonde people are wont to say may not god now giue to men the spirite of truth as he dyd to the apostles or els to the doctours of the church Is he not nowe both as stronge that he can do it and also as kynde and liberall that he wyll do it as he was before our tyme To that blynde reasons I aunswere that god can do it if he lyst but he can do many and sundrye thynges whiche he wyll neuer do For he can make this man a kynge reysynge hym as Dauyd sayeth a poore man from the donge hill and that man a byshoppe whiche he wyll neuer do The thinges whiche he doth are euer done in a semely ordre as Paule affirmeth Nowe an ordre Rom. 13. requireth that in Christes church some shulde be teachers and some learners some maisters and some scholers as in mannes bodye to the whiche Paule compared the 1. Cor. 12. churche some membres haue one office and workynge and some an other and not all one office The eyes do se the eares heare so the doctours seyng the truth do teach and the learners doo heare theyr lessons Therefore god made not Saint Iames the thirde chapter exhorteth men not to coueâ—te the office of a teacher for the danger therof Math. 15. all men indifferently doctours as nowe men wolde be foule deceauynge both themselues and also many other while they beynge blynde do leade the blynde and falle thereby bothe together in to the denne of erroure and damnacion but as Paule saith he gaue to the instructynge of hys people some apostelles some prophettes some euangelystes some shepeherdes and some doctours and therefore our sauiour sayd to hys disciples Vobis datuÌ„ est nosse mysteriuÌ„ regni dei It is geueÌ„ not to Luc. 8. all men but to you to knowe the mysteries or secretes of the scrypture the knoweledge of the whiche is the keye of heauen gates Dydde not god appoynte Esdras to teache the lawe to the people as we reade in the scrypture
whiche sayth Esdras interpretatus est eis verba legis Esdras dydde expounde to them the wordes of the law Paule wrotte his epystles to the bysshoppes that they shoulde declare them to the people vnlearned All sortes of meates are not Vide Gregoir Nazianze in apologetico meete for all ages of folke Milke is good for chylderne stronger meates for yonge lustye men moyster meates are beste for aged men whyche are drye of complexion 1. Cor. 3. in lyke maner all men are not apte and meete to seede on all the scripture indyfferentlye but Heb. 5. those onelye whiche haue good wyttes and haue spent theyr studye therin by gods callyng Now it is true the moore pitie that Saynte Hierome wrytte in an epistle to his frende Paulyne complaynynge lamentably of the vnreuerent handlynge of scrypture Hierom epistola â—8 Saynt Clement sayth the seconde boke to S. Iames the law of god can not be vnderstand withoute a teachâ—r Note good reader the vnreuerent handlâ—â—g of scriptuâ—â— Thus he sayth The husband meÌ„ morter makers smythes cutters of woode woull men also and fullers and other diuers craftes meÌ„ absque doctore esse noÌ„ possuÌ„t quod cupiunt without a teacher can not be that whiche they couette to be that is cunnynge in theyr craftes Quod medicorum est promittuÌ„â— medici tractant fabrilia fabri Sola scripturarum arâ— est quam omnes passim vendicant hanc garrula anus hanc delâ—rus senex hanc sophista verbosus hanc vniuersi praesumunt lacerant docent anteque discunt In englyshe The phisitions do promyse that whiche doth appertayne to them the smythes or craftes men whiche worke with the hande do handle or exercyse thynges belongynge to haÌ„dycraftes men or smythes Onelye the craftes of scrypture is whiche all men indifferently do clayme this the bablynge olde wyfe this the dotynge olde man this the sophister full of wordes this all men do arrogantlye take vpon them to know they rent it in peces or geue to it many woundes they teache it afore they learned it This wrote saint Ierom against men womeÌ„ of his time whiche dyd arrogantly and vnreuerently handle gods holy word but what wold he now saye thinkeste thou good reader If he were lyuynge at this tyme whan men and women are in this matter so fautye as they neuer haue bene heretofore wolde noâ— he greatly lament bewaile this our wonderfull blyndnes and detestable presumption whereby we neyther by shame nor yet by feare do forbeare to clayme vnto vs the knowledge of the scriptures whiche we neuer studied or els but very lytell yea we stycke not to callenge to vs the holy goost the spirite of truth coÌ„paryng our selues therein with the apostles of christ whiche anone became teachers of the gospell beynge fyshers rude and vnlearned a litle before This Such flatterynge preachers whom Saint Gragorye Nazianzene Ieroms mayster calleth euentriloquos that is speakers of the belye becaâ—se in al thâ—ir words mâ—y prouide for the bâ—lye is a straunge fondnes and a marueilous presumption our lorde amende it Some preachers haue not ben ashamed in their sermons to brynge the lay people into this fooles paradise praysyng their cuÌ„nyng in the scriptures which they neuer vnderstode them selues but they studie to please theyr hearers and seinge their eares itche they clawe them and with pleasaunte saienges they deceaue the innoceÌ„tes hartes But I will recyte a lytle more of saynt Ieroms wordes out of the saide epistle which thus writeth Alij adducto supercilio grandia verba trutinantes inter mulier culas de sacris literis philosophantur Other wayenge examinynge or iudgyng with a stately or a lourynge countenaunce greate wordes doo reason lyke studentes of wysedome amonge women of the holy scripture Was this at anye tyme truer good reader then it is euen nowe in our dayes yet Ierome goth on sayeng Alij discuÌ„t proh pudor à faeminis quod doce aÌ„tviros et ne paruÌ„ hoc sit qua daÌ„ facilitate â—boruÌ„ immo audacia edisseruÌ„t women do teache men and men other that which they vnderstand not them selues alijs quod ipsi noÌ„ intelliguÌ„t Other lerne alas for shame fastnes of women that which they shold teach meÌ„ lest that myght be a lytle they declare to other with a certeÌ„ easynes or lightenes of wordes yea rather with boldenes or trustynge well in them selues that thynge whiche they them selues vnderstand not Do not men euen so nowe amonge vs whome women arrogantelye do teache and men also that thynge whiche they do not perceaue them selues Saynt Gregory Ieroms maister sayth all suche men are touched in the common prouerbe In dolio discere artem figuli hoc est in periculo animaruÌ„ doctrinam discere pietatis To lerne a potters crafte in a tunne pype butte or a hogges heade that is in the daunger of soules to learne the doctryne of the knowledge of god Hytherto that saynt playnlye reprouynge As I of keÌ„t many men of our tyme. Some women can say moche of the scripture without the boke but they vnderstande almoost no worde therof They are not ashamed suche is their shameles pride and impudeÌ„t arrogaÌ„cy to boast that they haue ouercome and confounded euen the doctours of diuinitie by reasonynge in scripture whan in deede they do but bable without lerning and all reason yf they meete with any cunnynge man therin whiche I my selfe haue often times proued true Let theÌ„ beware of gods curse whiche he threteneth to all suche by his prophet sayenge Esa 5. Vae qui sapientes estis in oculis vestris coraÌ„ vobismetipsis prudentes Cursed be you whiche are wyse in your owne sighte and polytike before youre owne selues Doth not this gods curse touche them whiche do thinke that their wittes and learning doth farre excell As Lather â—oth hys scholers the wittes lerning of al yâ— auÌ„cient wryters and do folowe their owne fonde fantasie and leude dreames in construynge and vnderstandynge goddes holy worde rather theÌ„ the olde writers Saint Basyle saint Gregory Ieromes maister were not so proude and arrogant as those nowe be For they beynge very excellently well lerned in the tongues in logicke thetorike philosophie and diuers other sciences sought the vnderstandynge of the scripture oute of their elders bokes as the historie Lib 1â— cap. 9 â–ª of Eusebius doth reherse sayeng They gaue their studye to holy scripture not folowing their own Scripture must be learned of the doctours presuÌ„ptioÌ„ but the writinges of their auÌ„cetours their autoritie to vnderstand the same which it was euident to haue reaceaued the rule to perceaue the scripture of thapostels and their successours Contrary to this men doo in these miserable dayes of their owne heades wittes thinking to vnderstand gods word as did the heretike Aetius Triper Histo li. 5 Cap. 45. saienge that god had opened to hym those thinges whiche he hyd from his apostels as
to the laste argumente whan I sayde that Vrbanus Regius his folowers saye vntruelye that we defendyng the masse to be a sacrifice do crucyfye christ again as much as lyeth in vs. Paule wolde that yf Christ shold sundry tymes offer him selfe in sacrifice in his owne fourme by pourynge out his bloude as he dydde ones on the crosse that than he must nedes oftentimes suffre death but so he doth not offre hym self at the masse but onelye vnder the forme of breade and wyne withoute all payne and sufferinge Sainte Ihon saithe in the Apocalypse Agnus occisus est ab origine mundi The lambe christ Ioh. i was sleane from the beginninge of the worlde not that christ thā suffered death but many yeres after whan Gala. 4. the tyme appointed as Paul saith was come but that thā it was appointed by gods prouydence that he shuld dye for mans offences that his death was fygured by the death of Abel and other lyke beynge at the begynnynge of the world so christ is offered in sacrifice at the masse not that he suffereth there ageyne but that there he is offered for the remembraunce of his death ones suffered on the crosse wherfore this reason is cleane wiped away the next anone shal be which is this cōpiled also of s Paules wordes y◠x. to the Heb. where he thus saith Lex per singulos annos eisdē The syxte reason ipsis hostijs quas offerūt indesinēter nunque potest accedentes perfectos facere alioquin cessassent offerri c. The law saith Paule neuer could make them perfytte whiche came to it by the same hostes or sacrifices whyche the preistes euery yere do offre wtout ceassyng or elles they shuld haue ceassed to be offered for as moche as the haunters or kepers of it shuld not haue any lenger grudge or cōscience of sinne vpon these wordes thus they reason The sacrifices of tholde lawe were for that cause oftentymes as Paule saith offered because they were weake and not of strength to put awaye sinne to delyuer mēfrō grudge of synne in their cōsciences for yf they coulde haue done this they shuld haue cessed to be offred whā they had done it but the sacrifice of christes flesh bloud one 's offred vpō y◠crosse was strōge sufficiente inoughe to take awaye the synnes of all the 1. Pet. 2. 1. Io. 2. Apo. 2. worlde as the scrypture witnesseth in sundrye places therefore by S. Paules reason Christe oughte no more after his death to be offered in sacrifice as he shold necessarely yf the masse were a sacrifice wherfore it is no sacrifice This reason hath some apparaunce The solution of truth though it be very false in dede For saint Paule mēt that the sacrifices of the olde lawe were of them selues vnperfit weake not able to put away mans synne and therfore it was nedefull that many and dyuers hoostes and sacrifices shuld one succede an other from tyme to tyme durynge that lawe now christ is not oftentimes offred in sacrifice at masse because his sacrifice done ones on the crosse was not able and sufficiēt to take away al mens synnes but because men do dayly synne and they haue neade to haue the vertue of that sacrifice done on the crosse ones for all applied to them which is done by the masse Agayne in the olde law there was not alway one and the same sacrifice offered but many and dyuers for their feblenes and insufficiēcy but so it is not in the newe lawe for there is continually one hooste and the very same is offered in the masse by the preist whiche Christe on good fryday offred vpon the crosse for our sinnes although in the masse it is offred vnder the fourme of breade and wine and was vpon the crosse vnder the forme of flesshe and bloud so that the sacrifice is one albeit the maner of offering it be not one but dyuers as the flesshe raw and rosted is one thinge thoughe it be altered in his qualities This is S. Chrisostoms mynd as it shall appeare in the soylinge of the nexte reasō which is this gathered also ho. 17. in He. out of Paules epistle to the Hebre. Vrbanus Regius abuseth thys autoritie againste the sacrifice of the masse as Luther his mayster doth the .x. chapter where he thus saith Vna oblatione consummauit in sēpiternū sanctificatos Christe hath made perfecte for euer with one oblation thē that are halowed or made holy Vpon these wordes Luther his scholers make this argumēt S. Paule doth affirme that The seuēth reason christe hath made perfecte for euer with one sacrifice vpon the crosse those which are sanctified therfore we nede none other sacrifice beside that to make vs perfecte before god and thervpon it folowethe that the masse is no sacrifice To this I saie that it is great The solution meruaile that Martyn Luther wyll take oute of thys epystle of Saynte Poule anye wytnesse agaynst the sacryfyce of the blessed masse For as muche as he denieth the autoritie of it and sayeth that Marke Luthers vnshame fulnesse it is not saynt Paules letter But suche is hys maner and others lyke to hym that they are not ashamed to denye the autoritie of some bookes of scripture the auctoritie of the churche and the holy doctours and yet whan they seme any thyng to make for the setting forth of their heresies than they wyl vse thē but let this go Saint Paule this mente by his wordes aboue rehersed that Christ our sauiour offring him selfe to his father a sacrifice of swete sauoure as Paule saith in an other place dyd make men beleuynge in hym and doynge penaunce for their synnes perfecte and dydde take awaye their synnes accordynge to saynt Iohn baptistes sayenge Ecce agnus dei ecce qui tollit peccata mūdi Lo the lambe of god se hym that taketh awaye the sinnes Io. 1. of the worlde This I saye Christ hath done for vs ones offerynge hym selfe on the crosse the whiche Moses lawe and all the sacrifices of it coulde neuer do as s Paule saith in this tenth chaptre though they were neuer so oftentymes offered and for this cause Christes sacrifice done ones on the crosse is perfecte and sufficient to doo awaye all the worldes offences whiche is not offered againe at masse vnder the fourme of breade and wine for the vnperfectenes and in sufficiency of it as I haue afore often saide but for the applyenge thereof to vs for the remembraūce of Christes death and the greate and tender loue which he shewed towarde vs in the tune of his passion that therbye we excited and moued sholde loue him tenderlye againe and finally for the attainement of that grace whiche Chryst dyd merite and purchase for vs offerynge hym selfe on the crosse to appease his fathers wrath Many Note how many men are deceued in valuinge of the vertu of christes death men are
that truly write vpon the scripture euen from christes tyme to these our dayes What man or woman is so madde to be Luther denieth maÌ„s fâ—e wyll whiche dyd Symon Magus as S. Clement testifiethe that was the fyist heretikâ— after christeâ— byrth leue him which denieth the fre wyl of man and ascribeth both synne and vertue onlye to necessitie and â—othinge to man as Luther doth sayeng that we can not chose but synne when we do synne nor chose but we must neades do well when we do any good dede Is not this a great blyndnes What can be more against reason and goddes holye worde What doctryne can he more pestilent and noysome to good lyuyng For if this doctrine were true as it is moost false we shoulde neade no lawe of man nor of god no preachyng no teaching â—o good counsaile nor any semblaâ—le or lyke helpe to lyue the better with all Martyn Luther also deâ—â—eth Luther sayeth that god doth gyue no grace by the sacrameÌ„tes that god geueth any grace man thorow the blessed sacramentes Is not this man worthyâ— to be beleued of vs christeÌ„ peopleâ— He teachethe that a christen maâ— shuld not warre agaynst the Turkes Is not this holsome doctrine godlye yea is it not rather metâ— for a Turke thus to write then â–ª christen man Beware therefore good christen reader of his pestilent and contagious doctrine Reade not his bookes nor none oâ— Heresye bokes shold not be redde his disciples makynge They aâ—â— full of poyson althoughe thâ—â— seme neuer so good and frutefullâ— as commoÌ„ly doth all heresy at thâ— firste taste and syght The kyngeâ— maiesty lyke a most christeÌ„ princâ— hath put fourth a proclamation oâ— late straightly chargynge and coÌ„maundinge that no man or woman do kepe after the last daye oâ— August next insuinge any boke iâ— Englysh that conteyneth in it anâ— yll and hurtefull doctrine This godlye commaundemente ought to be obeyed of vs not only for feare of temporall and bodilye punishmente but to eschewe also gods displeasure and wrath whose ministre he is and by whome he Prouer. â— â—eygneth as the scripture affirmeth If thou hast ben deceaued by Luther Ro. 13. this blynde teacher retourne againe to the truth with a penytent hart Folow this holy Tobias Tobie 14. counsaile Serue the lorde in dread and truth Bye the truthe sell it not againe as Salamon Prouer. 23. doth couÌ„saile the. Instauntly pray with the holy prophette Dauyd Psal 118. saienge Ne auferas de ore meo verbum veritatis Let not o lorde the worde of the truthe be taken from my mouth Abyde in christe by loue and charite and kepe his commaundemeÌ„tes and then thou shalt knowe the truth as our sauiour saith and the truth shall make IoaÌ„ â— the fre from al errour ignoraunce synne and wretchednes and bring the to the endles ioyes of heauen the which Christ the truth dyeng for the truthes sake bought moste dearly with the sheddynge of his precious bloude for his faythfull seruauntes to whome with his father and the holy gooste be glory and honour for euer Amen Take in good worthe this my laboure gentle reader thoughe in all poyntes the treatyce shall not lyke the and no maruayle for because it was made in haste within the space of a monethe whan I myght steale an houre from my other busines of studye At London the yere of our lorde M. D. xlvi The xx day of Iulye A certaine lesson or an instruction to discerne and to put difference betwene a false doctrine and a true TErtulian good Tertulianus 203. reader an auncient writer for he was within .clxxx yeres of Christes byrth in his boke made of the prescription agaynste heretiques declaring how we may knowe without al dout what doctrine is true and what is false and heresie thus writeth Christe in a certaine parable sayeth that good Math. 13. seade of corne was firste sowed of the lorde and afterwarde his ennemye the deuyll sowed cokle and euyll seade Ita ex ordine ipso manifestatur id esse dominicum verum quod sit prius traditum id vero extraneum falsum quod sit posterius immissum That is thus muche in englishe Luthers sede of doctrine againste the masse is cokle and erroneous doctrine bicause it was sowed after the good sede of the truth It is playne by the ordre of the sowynge of good seade of good and godlye doctryne whiche Christe fyrste sowed in the field his churche and the deuyls after sowynge of yll seade of false and erroneus doctrine in the same by heretiques his ministers that to be our lordes and true which is first taught and that to be straunge false that was after broughte in This sentence saythe Tertulian there shall abyde and remayne agaynst other heresies whiche shall hereafter ryse to whome no man that is constante in his faith and of a good conscience doth geue or graunt any thynge to defend that they haue the truth on their syde Lo good reader here thou hast an euydent lesson to perceyue that Martyn Luthers doctryne which Chrisosto homilia 17 in Heb. he dothe mayntaine agaynste the blessed masse and the holye sacrifice therof the very selfe same offerynge of our sauiours very flesh and bloud whiche he him self once offered to his father on the crosse to pacify his wrath is very strauÌ„ge false and manifeste heresie for as moche as it was sowed by the deuyll in the church of Christ longe and many yeres forsoth no fewer than a thousand and fyue huÌ„dred after that oure sauioure at his maundye and his holye apostels â—ad sowen the seade of that godlye doctrine teachinge the masse to be â— sacrifice profitable both for the quycke and the deade as I shall â—roue manifestly in this boke foâ—owyng Moreouer the same auncient and great clarke Tertulian teacheth vs an other lesson to discerne â—n other tuâ—e to know heresie by from holsom true doctryne heresye from true doctrine sayenge That heresie by interpretation or exposition of the greake worde is that doctrine whiche a man of him selfe or of his owne chosinge doth institute set forth or take and maiteine being by an other mans choise afore inuented And therfore the apostle Paule dyd saye that an heretique was coÌ„demned euen by his owne iudgement and conscience Quia in quo damnatur sibi elegit because â—i 3. he hath chosen to hym that in the whiche he is condemned This rule also doth sufficientlye proue that Martyn Luthers doctrine Luter waâ— by his owne iudgement and conscience condemned as al heretickes be againste the sacrifice of the masse is yll and that he was coÌ„demned euen by his owne iudgement for as much as he chose this doctryne of his owne heade hauynge neither scripture with him but agaynste hym nor any other good autorytie to defende that his wicked heresye as hereafter it shall be opened at large by
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
offered them in sacrifice to his father For then he gaue them autorite to do that very same whiche he had afore done sayenge Hoc facite in mei commemorationem Doo ye thys in remembraunce of Luc. 22. me Secondly he saith that the sacrifice which now prestes do offre at masse is the same hoost hauing nothinge lesse than that had whiche Christ gaue hys apostels to offer because men do not halowe or consecrate it but Christ that dyd consecrate that geuen to his discyples to offre and that by reasoÌ„ the wordes whiche a preiste sayeth at masse are the selfe same whyche Chryste spake at his maundy consecratinge and offeringe his body and bloud Thus it appeareth that the learnynge of the sacryfice of the masse is not new nor of late inuented thoughe one Vrbanus Regius in his vngodly boke called the comparison betwene the olde learnynge and the newe doth impudently without learning eytheir olde or newe that good is affyrme Vrbanuâ— Regiê° boke translated out of LatiÌ„ into english by wyllyam Turner is ful of heresy that it is as herafter I wil by gods grace declare But nowe ones againe to saint Chrisostome lettynge passe this hereticall boke of Regius sette forth in latine by hym translated into english by one wyllyam Turner Papae inquit Chriso homilia de enceniis Chrisost mensa mysterijs instructa est agnus dei pro te immolatur sacerdos pro te angitur seraphin astaÌ„t omnesque incorporeae virtutes pro te cum sacerdote intercedunt sanguis in cratere in tuam purificationem ex immaculato latere haustus est non crubescis neque propitium tibi facis de um That is to wytte The table is furnysshed with thinges secrete or hyd in wordes or ceremonyes The masse is a sacrifice propitiatorye and profitable not onlye to the saâ—er of it but to other also the lambe of god is offered in sacrifice for the the preist is in an anguish for the the aungels called Seraphim are present and all powers hauynge no bodyes do pray and make intercession for the with the prieste the bloude in the cuppe is drawen out of the immaculate syde for thy purgynge art not thou ashamed nor doeste make god mercyful to the O lord howe manyfeste are these wordes both to proue the very presence of Christ in the sacramente of th aulter and also the masse to be a sacrifice The masse is a sacrifice propitiatorye not of laude and thankes geuynge to god only but also appeasinge goddes wrath and dyspleasure conceaued againste vs for synne The whiche he affirmethe in sundrye places of his workes of the whiche I wyll alledge yet some because no man wrote so wel and playnely in this matter as he dyde This he saith ones againe Cum astat pontifex is preces diuturnas fundit quo gratia in sacrificium influat Whan the byshoppe is presente he praieth longe continuynge that grace maye runne in Chrisostom in missasua to the sacrifice To be shorte Chrisostome in his masse sayeth recytynge the praier whiche the preist than dyd vse to saye before he weÌ„t in to the place where he shoulde offre sacrifice saieng masse Domine deus noster emitte manum tuaÌ„ de sancto habitaculo tuo corrobora me ad propositum ministeriun tuum vt citra condemnation em assistam metuendo altari tuo immaculatum peragam sacrificium Sacrifica domine agnum Immolatur agnus dei qui tol lit peccata mundi That is Send o lorde our god thy hande that is thy power from thy holy mansioÌ„ and make me stronge to this seruyce sette forth that I may be presente Marke reader at the dreadefull aulter with out damnation make perfyt this cleane sacryfyce O lorde sacryfice thou the lambe The lambe of god Luc. 22. whiche taketh awaye the synnes of the worlde is offred in sacrifice Also he saith Domine sacrificiorum ritum instituisti ac solemnis huius immaculati sacrificij celebrationem nobis tradidisti tanque Christe dyd ordeyne the accustomed mauer of sacrifice doiÌ„g and not any preiste vpoÌ„ couetousnes dominus omnium Thou o lord hast begonne taught or ordeyned the approued custome of sacrifices and haste deliuered to vs the celebration of this annual or yere ly and vndefiled sacrifice as the lorde of all thynges doth not this doctoure affirme that Christe dyd institute and ordeyne the vsage approued in makyng of sacrifices taught the apostles to offer him selfe a sacrifice pure withoute spotte of synne It is therefore a greate blasphemye to god and a reproche to CHRIST our sauioure to ascribe this his dede ordinaunce to any maÌ„ Ceasse therfore that leude sayenge whych turneth to no lyttel derogatioÌ„ of god des honoure Beleue this and other auncient writers whiche do with one assente confesse that the sacryfyce of the masse is of oure sauyours settynge vppe and teachynge Whyche Eusebius thus Eusebius lib. â— de euangel de monst ca. 10. confyrmethe after manye wordes spooken of this matter Christus post omnia quasi mirabilem quandam victimam sacrificiuÌ„qui eximiuÌ„ deo patri operatus pro nostra omniuÌ„ salute obtulit eiusque rei memoriam ut nos ipsi deo pro sacrificio offerremus instituit Christ after all thinges whan he had wrought a certayne marueylous hoost and a verye greate or excellent sacrifice he offered it to god for all oure helthes and he hathe ordeined that we our selues shoulde offer to god for a sacrifice the remeÌ„braunce of the samething Gregorius Emissenus which was G. Emissenus Anno. d. â—00 aboue twelfe hundred yeres afore this tyme after this sorte writeth vpon this matter Quia corpus assumptum erat ablaturus ab oculis nostris syderibus illaturus necessarium erat ut nobis in hac die sacramentum corporis sanguinis coÌ„secraret ut coleretur iugitet per mysterium quod semel offerebatur in praecium ut quia quotidiana currebat in defessa pro hominuÌ„ salute redemptio perpetua etiam esset redemptionis oblatio perennis illa victima viueret in memoria semper praesens esset in gratia That is to wytte Because Christ wolde take away the bodye whiche he toke to hym froÌ„ Christ ones offred in sacrifice on the crosse is dâ—yly offred in the masse and worshipped our sight and brynge it in to heauen it was necessary that he shuld this tyme consecrate to vs the sacramente of his bodye and bloude that the thynge whiche was ones offred for the price of our raunsoÌ„ shulde be alwaye worshypped by a mysterie or a sacrament that because a daylye and a continuall redemption for mannes helth dydde runne a continuall also sacrifice of the raunsom shoulde be that euer endurynge sacrifice shoulde be had in memorye and shulde be alway presente in grace and autorytie What maye be sayde more playnely for our purpose This saint Cyprian of whome I
by at this tyme and go to the soilyng of myne aduersaries argumentes grounded vpon scripture wrasted cleane from the true and right vnderstandinge of it as it shall anon openly be seene to them that be not holly blynded neither with malice nor affection towarde the contrary part for whom as persons nygh vncurable I haue not taken this labour But to my purpose ¶ An aunswere to all Martyn Luters and his scolers reasons made againste the sacryfyce of the blessed masse by the which it dothe playnelye appeare vppon howe weake and sclender a grounde they haue builded theyr vngodlye doctryne in this controuersy so that no wyse and cunnynge buylder wyl hereafter build with them on that foundation lest the hole house at the length fall downe on his heade and so vtterly destroy hym NOwe good reder after I haue said inough for the defence and setting forth of the truth I wyll by gods help take cleane away mine aduersaries weapons froÌ„ them with which they haue warred and yet do but very vnmanly against the truth no maruayle syth they be so yll weaponed and so sclenderly harnessed as we se that they are The fyrst argument of theirs good reader is gathered of the holy prophet Osees wordes which our sauiour Osee 6. recyted to the Iewes as we reade in Mattheus gospell the nynthe Matt. 9. chapter and they are these The fyrste reason against the sacrifice of the masse MisericordiaÌ„ volo noÌ„ sacrificiuÌ„ I wyl haue mercy not sacrifice Here we se saith the aduersaries of the holy masse that god wil haue no sacrifice done to hym and therfore the masse is not a sacrifice acceptable vnto god for the appeasinge of hys wrath towarde vs for our sinnes Who is so yll lerned good reader The solution among them that haue anye knowledge in gods worde that he doth not perceaue how weake this argument is For god ment by his prophet Osee and also oure sauyour recytyng the same words that dedes and workes of mercy suche as are to teache that ignoraunt to coÌ„uerte the sinners to god to forgiue men theyr offences and other like were more acceptable to hym then any sacryfyce of beastes sleane after the maner of tholde testament whyche maketh nothynge against the sacrifice of the masse That this was gods meanyng it dothe euydently appeare by the text folowynge whiche is this Sacrificium S. Clement in the firste booke to s Iames vnderstandeth the ê“phets wordes of Christes time whan the sacryfyces of thoâ—d lawe shulde ceasse so that than god wolde haue no such sacryfice Lib. 20. ca. 16 scientiam dei magis qui holo causta I wyl rather haue sacrifice the knowlege of god thaÌ„ sacrifices holly burned Here we se that god dyd not vtterlye denye that he wolde accept sacrifice but that he wold that we sholde offre rather to hym the sacrifice of pitie or mercy and the knowledge of him then other carnall sacrifices Sainte Austen against one Faustus and also writynge of gods cytie doth approue this exposition saienge Hoc dicto nihil aliud qui sacrificium sacrificio praelatum oportet intelligi By this saienge no other thynge oughte to be vnderstande than a sacrifice to be preferred before a sacrifice that is the sacrifice of almes pity compassion with soch other to be more estemed of god than the sacrifices offered to him after the custome of the olde lawe He that wyll reade the nynth and the twelfte chapter of Mathewe shall fynde that oure sauyoure thus vnderstode the prophetes wordes nowe recyted Moreouer Christe ment by those the prophetes wordes that sacryfices done without faith and workes of mercye were not pleasaunt nor acceptable to god as it dothe appeare by Esaye the prophet in the firste chapter and alsoo in dyuers other places of the prophets but yet the same ioyned with faith loue and almes were acceptable to hym or elles why shuld he haue commaunded them to be offred to hym wherefore this argument is cleane put away Nowe to the seconde reason made against the sacryfyce of the masse whyche is this The holye apostle saint Paule The secoÌ„de argument sayth Luther writing to the Hebrewes the seuenth chapter sheweth that this difference is betwene a preiste of the olde testamente and of the newe that a preist of the old lawe is not one but dyuers because they were mortall and soo one oughte to succede an other and the preiste of the newe lawe is but one onelye for as moche as he is immortall and neadeth none to succede hym for the supplyenge of hys rome and therefore it were a thynge verye inconuenyente to affyrme that there is anye sacryfyce in the newe testamente for the offerynge of the whyche Chryste onelye shulde not be sufficyente But one preist muste succede an other frome tyme to tyme tyll the worldes ende as it muste neades folowe yf the masse were a sacryfyce Therefore it is none but a remembraunce onelye of the sacryfyce once for al offered to god by Chryste on the crosse for oure synnes Hytherto Luther and his scholers To the whiche thus I aunswer The solutioÌ„ breiflye that the verye same hoste and sacrifice is offered in the masse which was ones offred vppon the crosse but it was there offred with bloudesheddynge and here in the masse it is offered wythoute bloudsheddyng so that the maner of offerynge is onelye dyuers and not the sacryfyce it selfe and therefore there is but one heade and cheife preiste in the newe Testamente Christ our sauyoure whiche daylye offereth hym selfe a sacryfice in the masse to his father for our sinnes the preistes as ministers do offer in his name and person saieng at their masses Hoc est corpus meuÌ„ non hoc est corpus christi This is my body not this is Christes bodye Nowe it is no inconuenyence nor againste Paules mynde that one and the same hoste or sacrifice shulde be offered of onelye Christe a preiste after the order of Melchisedech and yet a multitude of preistes as mynysters to be required accordynge to Paules say enge 1. Cor. 4. Sic nos existimet homo ut ministros Christi dispensatores mysteriorum dei That is to saye Let a man so esteme vs as the mynysters of Christe and the dispensers or stewardes of goddes mysteries or secretes hidde in wordes or ceremonyes Nowe thou seeste good christen reader that this reason is of no strength againste the sacryfyce of the masse and therfore I wyll recyte the nexte whiche is of like force it is this in fourme as here foloweth collected and gathered of sainte Paules wordes wrytynge to the Hebrewes which thus sayeth Sine sanguinis effusione noÌ„ fit The thyrde reason remissio RemissioÌ„ of synne is not without poutynge out of bloude But at the masse there is no pouring out or sheding of bloud therfore the masse is no sacryfyce propitiatorye obtaining forgiuenesse The solution of synnes
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