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
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
Hebrue tonge dydde so translate the Hebrewe worde to whom more credence ought to be geuen then to twenty Luthers Bucers Byllygers or any like which neither for learnynge nor holynes of lyuynge are worthy to be coÌ„pared with hym as all good Chrysten men wil graunt Secondly I say that this latyn worde Et whiche is in englysh and is many times vsed in scripture for enim sygnifienge in englyshe for as in Esai Esai 65. the prophette sayenge Lo thou art angrye with vs and we haue synned where and is put in stede Psal 59. of this worde for Also in the psaltre it is thus written Lorde geue to vs helpe and the health of maÌ„ is vaine Here also and is put for this worde for Lykewise in the newe testamente that worde is vsed as in Luke the fyrste chapter where the most blessed and honorable vyrgyn our lady mother of christ was thus sayd vnto by Elizabeth Zacharias wife Benedictatu in mulieribus benedictus fructus ventris tui Thou art blessed Luc. 1. among women and blessed is the fruyt of thy wombe where is put for enim declaring yâ— cause why our lady was blessed whiche was because she broughte forthe our sauyour most blessed of al by whose death al the faythfull lyuyng godly shuld be saued blessed in heuen accordyng to the promysse of God made vnto AbrahaÌ„ as the Genesis doth playnly tell Manye other textes of scripture Gene. 15. 22. manyfestly do shewe that it is no seldome thing the shuld be vsed in stede of enim which I wyl not reherse at this tyme least I shuld be tedious to the reader especyallye syth these places alredy recyted are sufficiente to proue my purpose that which is approued by many doctours expositioÌ„s not only of Hebrues but of the grekes the Ltayns also for amongest the Hebrew writers one called Rabbi semuel expoundynge this texte of Rabbi semuel the Genesis entreatyng of Melchi thus writeth Hic Melchi mysteria sacerdotij tradidit Erat enim ipse sacrificans paneÌ„ vinuÌ„ deo sancto benedicto that is to wit This Melch. taught or deliuered misteries or thinges secret in wordes ceremonies of preisthod For he was doing sacrifice with bread wine to god holy blessed Here we se that this great clerke being an Hebr. writer an Hebr. borne did vnderstand this afore sayde texte of Melchizedeches oblatyon or sacryfyce Nowe oughte not more credence to be geuen vnto hym in this poynt specially than to any man of this our tyme laboring to teache an heresy by wrestynge of this place from his right sense Also an other of the Hebrewe doctours Rabbi pinhas called Rabbi Pinhas confirmeth playnly this matter sayenge In the tyme of messias or yâ— Gene. 14. Psal 109. anoynted meanyng our sauiour all sacrifices shal seace but the sacrifice of breade and wyne shall neuer cease Forthwith he alegeth this texte of the Genesis and the verse of Dauydes Psalter wherin mention is made of Christes presthode This might be proued by the saienges of many other Hebrewe doctours but I wyll lette them passe to be short and reherse some of yâ— greke wryters to proue Eusebius lib. 5 cap. 3. De cuaÌ„ge demonstra this my purpuse Eusebius whiche was aboue twelfe hundred yeres passed thus writeth of this matter speakynge of the prophetes saienge Tues sacerdos c. Psal 109. Thou art a preist after the order of Melchizedec for euer The end sayth Eusebi of the prophesy is wonderfull to hym whiche dothe beholde after what maner our sauiour Iesus whiche is the anointed of god dothe accomplyshe by his ministers after the ordre of Melchizedec those thinges that appertayne to the vsyng or exercysynge of priesthod among men For lyke as he which was a preist of the gentiles doth appere in no place to haue vsed corporall sacrifices as Aaron dyd with beastes but only with breade and wyne when he blessed Abraham so truelye fyrst the sauyour and our lord afterwarde the preistes whiche were instituted by hym exercising the spirituall office of preisthode among all people after the lawes or ordinaunces of the churche do present shew or bryng in presence wyth bread and wyne the misteries or secrete thinges both of hys bodye and also of his holsome bloude The which mysteries verely Melchizedec so longe before dyd know through the holy gost and dyd vse the ymagies or figures of thynges to come Hetherto Eusebius euydently saynge that Melchyzedech fygured Christe and offered sacrifice with breade and wyne for a fygure of Christes sacryfyce whyche he shoulde offre vnder the fourme of breade and wyne euen so he dydde sacrifisynge to his father hys very fleshe and bloude as the preistes nowe do instituted and made by hym and his auctorytie whoÌ„ â—restes are ordeined by chryste wyll not rather beleue this holye father and aunciente clerke then Martyn Luther whyche laboureth dylygentlye to abolyshe all holy and godly sacramentes â–ª But nowe let Chrisostom speake hys Chrysostome mynde in this controuersy which for his auÌ„cienty beyng before our tyme .xii. c. yeres and for his learnyng ought to be admitted amoÌ„g good christen men to the decysing In Hebr. Ca. 5 of coÌ„trouersyes risen in their religioÌ„ which thus wryteth To whoÌ„ was it said thou art a preist for euer after the ordre of Melchiz who is a preist after the order of Melchizedec None other but christ for all other were vnder the law al dyd kepe the sabboth dayes al were cyrcuÌ„cised the Iewes could fynd none other but Christe that shulde be a preiste after the ordre of Melchizedech But thou wylt say to me the An obiectioÌ„ text hath not offerens offring but proferens bryngynge forth It is very true but yet the greke word that the .lxxii. translatours whiche turned the Hebrewe letter in to greake do vse in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a. proferre pro offerre whiche is prospherin signifiethe not only to brynge forth but also to offer sacrifice as it appereth in many places of the newe testameÌ„t in greake but specially the fyfthe Cap. 7. 9. of Matthewe Si obtuleris c. The fifth of Paule to the Hebre. and in other certayne places of that epistle and therfore this obiection is of no force nor strength but it maketh rather for my purpose Lib. 3. To â— Haeresi 9. Epiphanius moreouer a greake doctoure beynge aboute twelfe hundred yeres passed confyrmeth this playnly sayenge Abraham iustus sacrificat deo Melchizedec sacerdos dei altissimi Abraham rightuous doth sacrifice to god and Melchizedech the prest of the highest god Also thus he saith speakyng of the same matter Melchizedec Abrahamo obâ—â—iam Lib. 2. To. 1. Haeresi 55. venit et proposuit ipsi paneÌ„ vinum mysteriorum aenigmata praefigurans exemplaria cum dominus noster dicat Egosum panis viuus exeÌ„plar sanguinis ipsius qui
auteÌ„ noster ille est qui hostiaÌ„ muÌ„danteÌ„ nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod nos facimus in commemorationem quidem eius fit quod factum est Hoc enim facite Luc. 22. inquit in mei commemorationeÌ„ That is Our byshop is he which hath offered an hooste or sacrifice Note this well reader â—gainst the enemies of the masse makynge vs cleane the same we offre also nowe the whyche than offered trulye can not be consumed but this that we do is done for a remembraunce of that thing whyche was done for christ sayd do ye this for remembraunce of me Who is so blynde that he can not see that Chrysostom a greake autour learned as excellentlye in the scripture as euer anye was of the greakes synce the apostles tyme and their scolers doth saye playnelye that we meanynge preistes of whom he was one him selfe do offre the selfe same sacrifice whyche Chryste ones for euer offered by deathe and bloudde shedynge on the crosse but we do it for remembraunce of that hys passion and blouddy sacrifice not withoute autoritie power and coÌ„maundemente as the whyche all three we haue of him saieng Hoc facite in mei commemorationem Luc. â—â— do ye this for a remembraunce of me Wolde to God chrysten men wolde looke well on these wordes consyderynge bothe the auncientie of the wryter and also hys greatte learnynge and holynes whiche may cause them rather to beleue his sayenges thaÌ„ any other nothynge lyke to hym in those qualities but it is better to let this passe and to here saynt Cypryan that holy martyr which wrote aboue twelue hundred and lxxx yeres past He this wryteth after Cyprianus ii â— epist 3 many wordes spokeÌ„ of the holy sacrifice of the masse Qua in parte inuenimus calicem mixtum fuisse quem obtulit Vnde apparet sanguineÌ„ Christi non offerri si desit vinum calici nec sacramentum dominicum legitima sanctificatione celebrari nisi oblatio sacrificium nostrum passioni responderit That is In the whiche parte we do fynde that the cuppe was mengled or medled that is wyne water were therein mixed together whiche Christ dyd offre Whereby it doth appere that christes bloude is not offered yf there want wine in the cuppe or chalice neither is our lordes sacramente celebrate with halowynge accordynge to the lawe excepte our offerynge and sacrifice be lyke the passion In these wordes note that he sayth we fynd yâ— the cup whiche christ offred was mixed with wine water whyche was at none other tyme but onely at his last supper for at the time of his death he had no cuppe so medled nor then he offred not his bloud vnder forme of wyne but onely vnder the forme of bloude therefore he offered his bloud in sacrifice at his maundy after this holy martyrs mynde preistes do euen that same after his lawe and ordynaunce as he sayth lykewyse here agayne for thus he writeth Quo modo auteÌ„ de creatura vitis nouuÌ„ vinum cuÌ„ christo in regno patris bibemus si in sacrificio dei patris christi vi nuÌ„ non offerimus nec calicem dnÌ„i traditione dominica miscemus That is to saye Howe shall we drynke newe wyne wyth Christe of the creature of a vyne in the kyngedome of the father yf we Marke whose is the sacrifice of the masse offre not wyne in the sacryfyce of God the father and of Chryste or if we do not meddle or myxe the lordes cuppe after the teachyng or coÌ„myssyon of our lorde Lo oure lorde taughte the preistes at the masse to myxe in the chalyce wyne wyth water and so to offre in sacryfyce hys precyous bloudde whyche he dydde neuer but at his laste supper as it is euydente and therefore he dydde there offre hys bodye and bloude in sacryfyce and gaue commyssyon to hys apostelles and to all preystes in and by them to do the same Also in the same epystle he sayth agayne Ab euaÌ„gelicis praeceptis Cyprianus Luc. â—2 non est omnino recedendum eaque quae magister docuit fecit discipuli quoque obseruare facere debent We oughte not to goo from the commaundementes of the gospell and the dyscyples muste of duetye obserue and doo also those thynges whyche the mayster taughte and dydde Lo here Saynte Cypryane sayethe that Chryste offered him selfe and taughte hys scolers that same lesson and commaunded them also to offre sacryfyce as he hadde Matt. 26. Luc. 2â— doone afore when he toke breade and so forth and thereby he bond them to kepe and doo the selfe same thynge that he dydde What woulde anye manne desyre more To proue all this he allegeth saint Paule the eleuenth chapter of the fyrste epistle to the 1 Cor. 11. Corinthians This holye martyr sheweth wherfore christ dyd myxe wyne and water together in the cuppe whiche he blessed and consecrated at his maundye sayenge that he so dyd because the water signifieth the people as we reade in the Apocalypse of saint Iohn Apoca 17. why water is menglâ—d with wyne in the chalice when the preist sayth masse the .vii. chapter so that lykewyse as the water in the chalice is meddled and myxed together with the wyne and so meddled that the one caÌ„ not be separate from the other euen soo by shedynge of christes bloude the people whiche beleue in hym trust in goddes mercy promysed to theÌ„ for chrystes deathes sake feare god forsake their synnes thorough perfytte penaunce loue god and their neyghboure finally do kepe gods commaundementes and abyde therein nothing can separate or disseuer theÌ„ from goddes fauour and loue as Paule affirmeth the eight chapter to the Romaines But yet marke by the waye good reader that Cyprian doth saye that Christe dyd myxe wyne and water together in the cuppe which he dyd blesse and consecrate at his laste supper and dyd also teache and commaunde preistes to kepe and do that same as we now in dede do at our masses and yet there is no texte of all the scripture that maketh anye mention of this dede lesson and commaundement of our sauyour Christ therfore they are foule deceaued A verytye not wrytteÌ„ in scripture thorough ignoraunce or rather malyce which affirme that we ought to beleue nothinge excepte it be mencioned in scripture But I wyll retourne eftesones to holye Cypryan and allege out of hym a fewe moo sentences for my purpose of the whyche this is one agaynste theym that putte onelye water in the chalyce at masse Quaerendum est enim ipsi quem sunt secutiâ—nam si in sacrificio quod Christus est non nisi Christus sequendus est vtiâ— id nos obaudire facere oportet quod Christus fecit quod faciendum esse mandauit non debemus attendere quid aliquis ante nos faciendum putauerit sed
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
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