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
and yet antychrist is not come therfore by this continuall sacrifice was mente the sacrifice of the blessed masse which antychrist labouringe all that he can to destroye christes fayth and his whole religion shall abolisshe and cause to ceasse for three yeres space and the halfe for so longe by Daniels saint Ihons sayenge he shall reigne wherfore Martyn Luther and his scolers endeuourynge them selues to take awaye this holy sacrifice of the masse are the messangers of Antichryst makyng redy and preparyng against his commynge that people may receyue and honoure him for the verytue messyas and sauyour of the worlde Christe our sauyour reiected and vtterly forsakeÌ„ as he him selfe dyd prophicye sayenge to the Iewes I came in the name of my IoaÌ„ 5. father and ye dyd not receaue me an other shall come in his owne name ye wyll receaue hym But I wyll passe ouer this and goo forward vpon my purpose to proue that the masse is a very sacrifice and fyrst by fygures of the olde testament We rede in the xiiii chap. of the Gene. that Melchizedech whâ—che was both a king also a preist Of Melchisedech dyd offre in sacrifice breade and wine when Abraham was retourned froÌ„ the kyllyng of .iiii. kinges for these be the wordes of yâ— letter At vero Melchizedec rexsaleÌ„ profereÌ„s paneÌ„ vinuÌ„ erat enim sacerdos Gene. 1â— dei altissimi benedixit ei c But verely Melchizedec kynge of SaleÌ„ bringinge forth or offering bread wine for he was a preist of god yâ— higheste blessed Abraham This text doth proue sufficieÌ„tly the Melchizedec did offre to god bread wine in sacrifice to thanke hym for yâ— victory geueÌ„ to AbrahaÌ„ and therfore it must nedes thervpon folow that christ did make sacrifice vnder yâ— forme of bread wine at his last supper instituting the masse for as moch as Melchizedec was a fygure of him his preisthode likewise a figure of christes preisthode according to the prophecy of Dauid â—n the Psalme which is Tues sacerdos Psal 109. in aeternuÌ„ secuÌ„duÌ„ ordineÌ„ Melchizedec Thou art said god the father to christ his son a preist for euer after the ordre of Melchizedec No maÌ„ caÌ„ truely say that christ was a preest after this ordre of Melchiz wheÌ„ he offred vp him selfe on the crosse to his father for our sinnes for theÌ„ he did not offre his body vnder the forme of bread wine but vnder the forme of flesh bloud therfore he was that time so offring sacritice a priest after the ordre of AaroÌ„ not of Melchiz so that this fygure of Melchiz and the prophicy of the holy ghoste pronounced by Dauid were fulfylled by christ at his mandy last supper when he toke breade gaue thankes to god blessed yâ— bread brake it gaue it to his apostles saieng Take eate this is my bodye whiche shall be gyuen to death for you and therfore Christ dyd then offer hys flesh and bloude in sacrifice to god his father and the same also doeth the priest in the masse hauyng autorite so to do coÌ„maunded of hym to do that same thynge whych he dyd afore when he said to his apostles Hoc faicte in mei commemorationem Luc. 22. Do ye this for my remembraunce as Luke maketh mentioÌ„ in his gospell But nowe let vs se what they saye whiche are of the contrarye opinion that the masse is no sacrifice to proue that this autoritie of the Genesis makethe not for vs to perswade that Melchiz dyd at that tyme offre to god breade and wyne in sacrifice Fyrst they say that the texte of the Genesis An obiectiâ— hath not offereÌ„s vel sacrificaÌ„s panem vinum offerynge or sacrifisynge breade and wyne but proferens bryngyng forth bread and wyne and therfore this place proueth not that Melehiz dydde make then sacryfyce to god To that I aunswere that the texte in dede hath euen so as they say and yet it proueth right well and sufficiently that Melchiz dyd then offre sacrifice to god with breade wyne or els why shoulde Moyses haue added a sentence declarynge that Melchiz dyd that thynge as a prieste and because he was a priest For if he had not offred that bread and wine to god in sacrifice there shulde haue ben no cause to say Erat enim sacerdos dei altissimi for he was a priest of the highest god because he myghte haue done it then beynge no preest For it is not the office of a prieste to bryuge forth breadde and wyne to refresshe the hungrye people but rather of a laye man as no man can saye naye and therâ—fore syth Melchizedec dyd this as a preest and exercising yâ— office of a preist the whiche is cheifely to offre sacrifices for the synnes of the people as Paule saith it foloweth that 〈…〉 Melchizedech did make theÌ„ sacrifice wyth bread and wyne Moreouer this argument is very weake and sclender the texte of the Genesis saith that Melchizedec dydde brynge forthe breade and wyne therfore he dyd not offre them in sacrifice for as these two to brynge forth breade and wine and to offre them are not coÌ„trary euen so Melchizeder dyd bryng forth those thinges not to feade AbrahaÌ„ and his souldiers as anone it shal appere but to offre them vnto god in sacrifice to giue him thankes for the greate victorye by hym geuen to Abraham Now where many men folowing therein the Iewes as it appereth in Lire vpon the Genesis do affyrme that Melchizedech Lirâ— dyd not ofâ—re bread and wine in sacrifice to god but onlye broughte theÌ„ forth to refresh AbrahaÌ„ his souldiers they are very bliÌ„d so to say For they neaded not his bread nor wine hauing sufficieÌ„t vittals brought with theÌ„ there hence where they got the victory as it appereth in yâ— letter Also is it like that Melch. had bread wyne ynough in store to refresh so many souldiers being in nuÌ„ber aboue .iii. c. Beside this who that wise is wold say the AbrahaÌ„ if he had had any such nede wolde not haue gon rather to some other man for succoure then to the priest of the hyghest god AbrahaÌ„ also gaue to Melchyzedech tythes of yâ— spoyles gotteÌ„ in warre as Paul wytnesseth whiche he wolde not Heb. 7. haue done yf he had wanted necessaries for him and his souldyers Finally AbrahaÌ„ brought with him all Lothes goodes besides the substaunce of the foure kynges whiche he had sleane before and therefore he neaded not to begge breade and wyne of goddes preeste Melchizedech But ye wyll saye to me the text An obiectioÌ„ hath not in Hebrewe a worde declaringe a cause for the Hebrewe worde signifieth only in englyshe and and therfore that texte maketh not sufficiently to proue that Melchy dyd offre that breade and wyne in sacrifice To that I make The aÌ„swer aunswere fyrst that saint Hierom whiche was excellently learned in â—he
ex latere ipsius compuncto Io. 6. fluxit ad purgationem inquinatoruÌ„ respersioneÌ„ ac salutem animarum nostrarum That is Melchizedec met Abraham and sette out or shewed to hym breade and wine before fyguryng darke thingeâ— and samples of misteries or secrete thynges forasmoche as our lorde sayeth I am the quyck bread and a sample of that bloud whiche dyd runne out of his syde pricked to the purgynge of the defyled and sprinklyng and health of our soules here we se that after this auÌ„cient writers mind yâ— bread wine which Melchiz shewed to AbrahaÌ„ figured our sauiour christes flesh blod which ran out of his syde strykeÌ„ that he offered to his father vnder the fourme of bred wine at his last supper not vpon the crosse for there he offered himself to his father vnder and in his owne propre forme after the ordre of Aaron onely Damascene also a greke doctour whiche was aboue a thousand yeres afore our time confirmeth playnly this our Lib. 4 â–ª ca. 14. purpose entreatynge of Melchizedeches sacrifice offred to god in bread wyne when thus he sayth Haec mensa hanc mysticam praefigurâ—uit mensam velut sacerdos Gene. 14. ille christi veri sacerdotis figuram Psal 10â— praeseferebat et imagineÌ„ Tues enim inquit sacerdos in aeternuÌ„ secundum ordinem Melchizedec That is This table of Melch. figured before this mistical table of Christe like as this preiste Melchyzedec dyd beare the figure and image of christ the very preist For the holy goost saith by Dauyd yâ— prophet rehersing god the fathers wordes to christ his sonne Thou art a preist for euer after the ordre of Melchize Is not this plainly spoken of this old writer great clarke Is it not mete to beleue him rather theÌ„ Martin Luther or any of his disciples nothinge so well learned as he was nor so vertuouse in liuyng But to be short I wil allege now Theophilactus Theophila wordes whiche was also a greke doctour then go to yâ— rehersal of In Heb. 5. latin doctours He saith after this maner But whom can the Iewes bryng besyde christ which may or shoulde be a byshoppe or a preiste after the order of Melchizedec were not all other preistes vnder the lawe dyd not they all obserue the sabboth dayes and offre sacrifices Therfore it is most euident that it was spoken of Chryst for he and onlye he dyd make sacryfice with bread and wine after the maner of that Melchizedec Anon after he asketh howe Christe is a preist for euer To that he maketh this aunswere that he is called a preist for euer not only because he doth alway pray for vs to his father shewing to hym his bodye whiche he offered vp for the synnes of the world vnto his father vpoÌ„ the crosse to obteyne mercye for vs sayenge o father haue mercye on them for whom I haue suffered death but he is also a preiste for euer because he is offered daylye or els because an oblation or sacrifice is continuallye offered by goddes mynisters the preistes which hath in it Christ our lorde byshoppe and sacrifice that for our sake doth sanctifie halowe or make holy him selfe breake and geue this he Hitherto I haue alleged the Hebrewe the Greake wryters to proue that Melchyzedec dyd offre breade and wyne in sacrifice to god in fygure of oure sauiour christes sacrifice whiche he sholde then offre and now hath in dede offered to his father at his maundy verely none other thing then his owne naturall and lyuely bodye flesh and bloude vnder the fourme of breade and wyne Nowe let vs see what the latyn Latyn autours touchynge this matter doctours say in the same matter but yet not al whiche I haue red entreatynge of it but certayne of the eldest best lerned only as S. Austen Hierom Ambrose LactaÌ„t Arnobius the holy martir Cypriane S. Austen the yere of our lorde cccc Of the which S. AusteÌ„ thus sayth vpon the .xxxiii. Psalme of Dauyd Melchize was in AbrahaÌ„s time Of what other saith god the father Thou art a preist for euer Psal â—0â— after the ordre of Melch. but of him whose sacrifice ye knowe The sacrafice of AaroÌ„ is taken away a sacrifice after the order of Melchi is begon Also in another place he saith Melch. did know to To. 2. ePist 95 figure the eternal preisthod of oure lorde with a sacrament or a holye signe of oure lordes table shewed To. 5. de ciui dei lib. 16 ca. 22. forth Againe he saith speaking of Melchi his sacrifice Ibi quippe primuÌ„ apparuit sacrificiuÌ„ qâ— nuÌ„c a christianis offertur deo toto orbe terraruÌ„ impleturque illud quod loÌ„ge post hoc factuÌ„ per prophetaÌ„ dicitur ad christuÌ„ qui fuerat venturus in carneÌ„ Tues sacerdos secuÌ„duÌ„ ordineÌ„ Melch. inaeternuÌ„ NoÌ„ scilicet secuÌ„duÌ„ ordineÌ„ Aaron qui ordo fuerat aufereÌ„dus illucesceÌ„tibê° rebus quae illis vmbris praenotabaÌ„tur That is to say in englyshe Surely there fyrst did appere the sacrifice which now is offred of christeÌ„ people to god through all the world the is fulfilled which longe after this dede of Melch. is saide by the ê“phet Dauid to christ the shuld come to be made man Thou art a preiste for euer after the ordre of Melch. As who saith not after the ordre of AaroÌ„ which ordre shold be takeÌ„ away the thinges being clere or manifest which were before noted or figured with those shadowes Hitherto S. austen which was aboue eleuen C. yeres past and of suche cunnynge and learnynge in holy scripture beside manye other thinges as neuer was anye sence the holy apostles tyme therfore syth he dothe so playnlye approue this matter of the sacrifice of the masse as we haue alredye shewed wyll do hereafter more at large god wyllynge is not he a very madde man that wyll rather beleue Martyn Luther than this auncient father and godlye wryter But now to go forwarde on this purpose I wyll brynge in saynt Hieroms mynd in this matter whiche thus sayeth therin Melchizedec pane vino simplici Hierom ad â—uâ—grium puroque sacrificio Christi dedicauit sacramentum That is Melchizedec with bread and wine a symple and a pure sacrifice dyd dedicate christes sacrameÌ„t Again vpoÌ„ the sautre Quo modo Melchize rex salem obtulit panem vinum sic et tu offeres corpus tuum sanguinem verum panem vinum â—ste Melchizedec ista mysteria quae habemus nobis dedit Ipse est qui dixit Qui mandu cauerit ex hoc pane viuet in aeternum Ioh. â— Secundum ordinem Melchizedec tradidit nobis sacramenâ—uÌ„ suum In what maner Melchizedec kynge of Salem hath offered bread and wyne euen so thou also shalt offre thy bodye and bloude very breade and very wine This Melchi gaue to vs these misteries
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
preach as some men vntruly do saye Moreouer this place declareth playnly that amonge chrysten people there are preistes whose office is to offre giftes as prayer such other also sacrifices as the sacrifice of teaching yâ— holy word of god to the people and chiefly the sacrifice of th aulter the very body bloud of our sauiour Christe Iesu which offeryng and sacrifice doth only appertaine to yâ— office of a preist to euery preiste indifferently for amonge christen people there are certaine sacrifices belonging only to a preist as preaching offering sacrifice at masse not only of prayer prayse thankes geuynge but also and principally of the body bloud of christ This letter of Paule omnis pontifex c. can not be vnderstaÌ„de only of preistâ— after the ordre of Aaron accordyng to the olde lawe for Paule ê“ueth therewith that christe whiche was no suche preist hath neade of a sacryfice moche more excellente than was euer any other before hys tyme of the lawe therefore yf that place shuld be vnderstande only of preistes of Aarons ordre it could make nothynge for Paules purpose vnder fourme of bread and wyne wherein consysteth Christes continuall priesthode after the ordre of Melchizedec as it is already declared largely and also in whiche euery preistes offyce dothe nowe staÌ„de chiefely Wherefore no man can well denye but the masse is a sacrifice belongynge to preistes of christes ordre and of the newe testameÌ„t This ment also s Paule in the seuenth Chaptre of his epistle sent to the hebrewes sayeng that yâ— preisthode of AaroÌ„ is abolished put cleane away christes preisthode set in his romth place whiche is after that ordre not of AaroÌ„ for after that ordre Christ dyd ones for all offre him self a sacrifice to god his father as Paule saith often to yâ— Heb. but after the ordre of Melch. wherby sacrifice is offred vnder the forme of bread wine in the sacrameÌ„t of th aulter For in this point as I haue afore proued resteth christes ê“petual coÌ„tinual preisthode preistes office Moreouer that the masse is a sacrifice it may be proued by another text of saint Paule in this same epistle to the Hebrues the .xiii. chapter where he thus writeth Habemus altare de quo edere non habent potestatem qui tabernaculo deseruiunt We christen people haue an aulter of the which they haue no power or auctoritie to eate that do serue the tabernacle that is they Math 5 CuÌ„ offers c â–ª sit mentio altaris 1. Cor. 9. whiche do put difference betwixte meate after Moyses law anulled vtterly by Christes death kepe the ceremonies of that lawe haue none auctoritie nor power to eate of Christes breade his very body Hebraeiâ—ocaÌ„t altare Mispâ—ach 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab oblatione coÌ„secrated and offered in sacrifice on the aulter whiche we Christen folke haue sette vp in our temples For yf he had not ment thys why shoulde he haue made any mentioÌ„ of an aulter which is made for sacrifice to be offred therupoÌ„ to god The masse therfore is a sacrifice exercised on the aulter for the continuall remembraunce of chrystes death and blouddy sacrifice once offered vpon the crosse The name which the greakes do geue th aulter declareth that it is made for sacrifice for they calle it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thysiasterium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thysia Tireo hoc est sacrificio hostia seu victima seruo vel animaduerto perpendo So that they name that an aulter where sacrifice is offred or kept as amoÌ„ge Christen people nowe is kepte alwaye the very bodye of our sauyour in the boxe or pyxe hangynge vpon or ouer the aulter and therfore euen the name of an aulter giuen to it by the greakes whiche Paule dothe vse often maye and doth muche proue that the masse 1. Cor. 9. Heb. 13. wont to be sayde on the aulter is a sacrifice the whiche beyng ones abolyshed as Martyn Luther and his scolers goeth about to do but al in vayne for it hath continued synce chrystes mauÌ„dy neuer spoken against til Martyn Luter came and euer shall tyll the worldes ende accordynge to our sauyours Matt. vlt. Luc. 23. 1. Cor. 11 promise though it shal cease almost wholly amongest al nations a fewe excepted whan Antichrist shall reigne the space of .iii. yeres the half as saint Danyell Dan. 7. 12 writeth This I say sacrifice done awaye as it shall neuer be cleane tyl the worldes ende or yf the masse were no sacrifice in dede as Luther and his adherentes falselye saye it is none why shoulde than the aulter beare that hys name in the greake tungue But nowe let vs se what the generall councels the presideÌ„t leader and ruler wherâ—f was yâ— holy goost yâ— spirite Math. 16. Math. 18. of truâ—h as I wyll anon proue by gods grace therfore they erred not in their iudgemeÌ„tes sentences therein establyshed inacted published by their auctoritie But to yâ— matter wherin I wil be short The generall counsayls Our sauiour christ ê“mised to his apostles as we read yâ— .xviii. chap. of Matheus gospel that he wold be in the myddes among theÌ„ that being .ii. or .iii. were gathered together in his name how moch rather hath he ben presente where two hundred hathe ben assembled in his name as hathe ben in the mooste parte of all generall councelles and therefore they neyther erred in any weyghtye matter belongynge to oure faythe as this doth of the sacrifice of yâ— masse nor yet could erre Christ the truth it selfe beynge theyr guyde leader Also he promised to be wyth the churche euer tyll the worldes ende as Matthew doth tell in the laste chapter and to sende the holy Matt. 28 gooste the spirite of truth to teache the churche all truthe necessary for christen people to knowe Io. 16. and that the same shall alwaye for euer abyde wyth it the whiche he hath vndoutedly perfourmed before Luthers byrth and especyally to the generall councels representynge the whole churche and congregation of christen people so that they beynge lawfullye gathered together and assembled dyd not erre in the faith of Christ nor yet coulde erre therein Therfore yf it maye be proued that any suche counsayle hathe approued thys doctryne that the masse is a sacrifice as in deede manye hath done it must neades be very true Wherefore I wyll breifely shewe what some councels hath thought in this matter of the masse The counsayle holden at the citie Ancyra Ancyrane counsayle aboue twelue hundred yeares passed whiche was before the couÌ„sayle of Nycene hath these wordes folowynge Presbyteros immolantes videlicet idolis iterum lucta men adeuntes c. placuit honoreÌ„ quidem sedis retinere offerre autem illis non liceat That is We ordeine that preistes which do
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
such other textes of scripture whiche do testifie that god is pleased through christes death and we set in his fauoure they reason and argue that there is no nede vtterlye of any sacrifice to appease goddes wrath and displeasure toward vs conceaued for oure sinnes for as much as he is alredye pleased by christes death and blouddy sacrifice and therfore the masse is no sacrifice propitiatory The aunswere to this argument The solutioÌ„ is sone made for they take wronge the scripture which saith that god Matt. 3. is pacified appeased by chrystes sacrifice ones doone on the crosse thinkynge that he is pacified indifferently to all men and that christ toke awaye in deede and in effecte al the worldes sinÌ„es so that streight withe after his deathe none dydde remaine whiche is plaine false as I haue declared before for than the Turkes the Iewes the Sarasons with all other not beleuynge in Christe and those that beleuing in hym dyeng yet impeniteÌ„t shuld al come to heauen shuld none be damned Therefore the truthe is that albeit Chryste dyed for al indifferently yet those onely shal be saued by his deth which do or shal beleue iÌ„ him perfitly ameÌ„diÌ„g their liues through penaunce hopiÌ„g in gods mercy promised for his sake to vs loue god their neighbours as theÌ„ selfes fear god giue almes to neadye doo praye and obserue gods commaundementes These only shal be saued by christes deth I speake not of infantes none other the whiche christ ment sayenge Hic est sanguis noui testameÌ„ti qui pro multis effunderur in remissionem peccatorum This is Matt. 26. the bloude of the newe testamente whiche shal be poured out for the remission of many mens synnes he saith of many not of al because all men shuld not fulfill the aboue rehersed thinges necessary for the attainemente of grace and saluation purchased by his deathe in the whiche and suche other is contayned the coÌ„ditioÌ„ that George Ioye G. Ioye mockyngly and vngodly callethe Wynchesters condition in his vnlearned raylynge booke made againste that honourable prelate but to his owne greate shame yf he be not shamelesse as it shulde appeare by that his boke that he is The confutation of whose tryflynge The honourable lorde byshoppe of wichesters boke and deuyllysh boke he that lysteth to se well set forth in his colours let hym reade my lorde of Wynchesters aunswere made to hym whiche is full on euery syde both of hygh wyt and also of depe learnynge But my lorde neadeth no more my commendation than the sea water or the sonÌ„e the light of a candell therfore I wil speake no more of his prayse but go forth on my purpose to the confutation of the next argument which thus they make That whiche is a signe and a Thâ—â—â—â—th reason representation of a sacrifice is no sacrifice But the masse is a signe and a representation of christes sacrifice ones offered by hym on the crosse for our synnes Therefore it is no sacrifice This argument hathe Vrbanus Regius without any prouf of it as though it were inoughe for hym to saye it onely They proue the seconde part of this argumente whiche nedeth no proufe by christes wordes saying do ye this for my remembraunce whiche Paule also recyteth to the Corinthians but they proue not the first parte therof which is very false folowyng therein certeine In proaemio de opificiodei philosophers whiche as Lactantius testifieth so dydde reason of all thinges that were darke and obscure Vt ea quae asserunt probata cognita videri velint That they wolde those thinges to seme proued and knowen whiche they do affyrme or approue Where they saye that one thynge can not be a signe a remembrauÌ„ce or a representation of a sacrifice and a sacrifice also that is false For wherefore I beseche the good reader maye not the masse be a sacrifice and yet a memorye signe representation of Christes sacrifice offred ones vppon the crosse as well as the paschall lambe was a verye sacryfyce in dede as the scripture wytnesseth and that notwythstandynge a sygne and representation Exo. 12. of Christes sacryfice to come Chrisostome the seuententh sermon vpon the epistle of Saynt Paule to the Hebrewes plainelye saith that the masse is both a remembraunce of Christes death and sacrifice offered ones on the crosse and also a sacryfyce not dystynete frome that but the verye selfe same as wherein is offered the same bodye which christe dydde offer on the crosse for vs. Truely we maye proue by that that the masse is commaunded of CHRIST to be sayde for a remembraunce of his death that it is a sacrifice rather than the coÌ„trarye after this sorte That whiche is done in remeÌ„braunce of a thing passed oughte to represente it perfytlye and especiallye the chiefe parte therof but the masse was ordeined of christe to be a memoriall of his deathe whereat he dydde offer him selfe a sacrifice and that was the cheife thing he than dyd therefore the masse ought to represente and to put vs in remeÌ„brauÌ„ce of that sacrifice whiche it can not do excepte it be a sacrifice wherefore it is a sacrifice Fynally christ saide not do ye this onelye for the remembrauÌ„ce of me for than that texte shulde make muche more for myne aduersaries purpose than nowe it doth The nexte reason is this Christes oblation and sacrifice The twelfe reason offered on the crosse was moost sufficient and puisaunt to take away cleane all the synnes of the world for as moche as it was offred by hym whiche was bothe god and man also defiled with no spotte of synne therefore we haue no neade of the sacrifice of the masse to purge vs of sinne and they whiche do ioine this sacrifice with christes sacrifice ones offered vppon the crosse do seme to diminishe the myght vertue efficacy strength of Christes sacrifice shewing ther by that it is not of it self sufficient to delyuer vs from synnes daunger but that it wanteth helpe of the sacrifice of the masse Many meÌ„ thinke this a strong The solutioÌ„ reason whan in dede it is very feble and weake For as no learned man that is catholique doth deny that Christes sacrifice offred vppon the crosse is sufficiente and of vertue inoughe to do awaye all synne of the whole worlde euen so no good Chrysten man nor womaÌ„ wyll saye nay but that this chrystes death and sacryfyce must neades be as I haue oftentimes said afore applyed to vs by the sacramentes and other meanes prouyded of god there vnto amonge the whiche the sacrifice of the masse is one not of leste necessitie as it appeareth before in this booke sufficientlye declared and therefore I wyll let that passe and go forward in this matter to the disprouynge of the nexte reason whiche is thys set forth by one Vrbanus Regius in latyn translated into englysh by wyllyam Turner wyllyam Turner Thâ— .xiii
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