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
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
some vnderstande this prophecy of the sacrifice fulfylled by christe on the crosse but as vntruly as the other for that sacrifice was offered of christ only in one place which was the mounte of caluarie but the prophet entreateth there of a sacrifice that shuld be offered to god in all places and therfore he spake not of christes sacrifice ones doone on the crosse Agayne the prophete wrote of that sacrifice which shuld be offered to god when his name shuld be great and famous amoÌ„ge the gentylles whiche was not renoumed among them before christ Mat .vi. Mar. 16 dyd suffre death but after his resurection wheÌ„ he sent his apostles to preache the gospell through all the worlde to euery man Thyrdly As bucer bulliger other of that sortt they are lykewyse deceyued that vnderstand by this sacrifice here mentioned laudyng of god thankes gyuynge to him confessynge of his name contritioÌ„ of mannes harte preachyng of the gospel mortifyenge of the bodye and carnall lustes or desyres of the flesh or any lyke first bycause none of these succeded or came in to the place of the Iewes sacrifices done away anulled and vndone for euer for they all were in the tyme of the lawe of nature before Moses lawe was put forth and vnder Moses lawe and after it was abolysshed as no man can say nay and therfore this prophecy can not be taken of them or any one of them Agayne the prophet spake of one sacrifice in the synguler nomber and theâ—e are many wherfore he may not be vnderstande of these Moreouer the prophet dyd speake of a pure and a clene sacrifice but our workes are not pure and clene because we offend sayeth saynt Iames in many Iacobi 3. 1. Ioh. 1. thynges And Iohn saith yf we saye we haue no synne we deceyue our selfes and the trouth is not in vs Therfore this prophecye must be vnderstande of Christes very bodye and blotidde a lambe without spotte of all fylthe and synne as Peter saith and sainte Paule 1 Peter 2. 2. Cor. 5. also which he offered vnder forme of bread wyne at his last supper and gaue autorite to his apostles and theyr successours prestes and byshoppes to do the same for his Luke 22. 1 Cor. 1â— remembraunce tyll his commynge agayne at the last day But I wyl brynge forthe Eusebius an olde Eusebius lib. Primo de euangelica demonstra greke writer to conferme this my purpose which thus writeth Mosaicis sacrificiis reiectis quod futurum erat nostrum ipsarum institutum propheta diuinitus nuÌ„ciat dicens Quoniam ab ortusolis c. That yâ— prophet sheweth of god or by the inspiratioÌ„ of the holy goost that which shuld be our own ordinauÌ„ce or institutioÌ„ the sacrifices of Moses reiected sayng bycause from the rysyng of the sonÌ„e to the goyng down sacrifice is made a clene oblation is offered to my name in euery place Therfore we do sacrifice saith Eusebius to god the highest a sacrifice of laude we do sacrifice to god a full sacrifice and bryngyng feare Et sacrosaÌ„ctum sacrificium A coÌ„secrated sacrifice halowed and that whiche ought not to be touched but reuerentlye We do offre in sacrifice to god with a new maner after the new testament an hoost clene This can not be vnderstande of any other sacrifice than of the sacrifice of the masse for none other is offered to god nowe after a newe maner accordynge to the newe testament as euery learned man may easely perceyue and therfore it must neades be taken of that sacrifice only Agayne he saith thus after very many wordes spoken of this matter as concludyng Iâ—aque Christus quasi mirabilem quaÌ„dam victimam sacrificiuÌ„ quod eximium deo patri operatus pro nostra omniuÌ„ salute obtulit eiusquè rei memoriam vt nosipsi ipsi deo pro sacrificio offerremus instituit That is to witte Therfore Christe after he had wrought offered to god the father for all our helth or saluation as who saith a certen wonderful and an excellent sacrifice and hath ordeyned that we our selfes shulde offre to the same god for a sacrifice the remembraunce of the same thynge If Marten Luther or his scolers had sene this holy fathers sainges and not lyâ—â—ed to lyke and esteme theyr owne iudgemnet more than his they wolde not haue so rashely The sacrifice of the masse was ordined by Christe and not by man as some meÌ„ saye vngodly denyed the masse to be instituted ordeyned a sacrifice of our sauiour Christe him selfe as they do ascribynge it and the settyng vp of it vnto prestes auarice and couetousnes Whose fonde Ireneus lib. 4 Ca. 32 33 â—4 leude and vngodly opinyon Ireneus an other greke wryter which was withiÌ„ .clxxx. yeres of Christes byrth and sawe sainte Polycarpe saint Iohn the euangelystes disciple yea whose scholer he was as some men say doth thus euydently wryte in this matter but Christe also geuyng counsayll to his disciples to offre vnto god of his creatures the first frutes not as who saith nedynge but that they shuld be neyther vnfruitful nor vnkynde toke that breade whiche is of his creation or his creature and gaue thankes sayng Hoc est corpus Christ at his laste supper taught his apostles a newe sacrifice whiche is the holye masse meum This is my bodye And he toke lykewyse the cuppe and confessed it his bloude and he taught a newe sacrifice of the newe testamente whiche the churche receyuynge of or from the apostles offereth to god throw al the hole world What can any wyse christen man desyre to be more playnly spoken of any man than this in defence of the sacrifice of the masse Maye not I beseche the good reader men be greatly ashamed either to deny the masse to be a sacrifice or els to saye that it is nothyng but an ydoll set vp by prestes couetousnes for lucre and gaynes Ought not we rather to beleue this auncieÌ„t father whiche was instructed by them that learned the trouth of Christes religion of the apostles scholars then Marten Luther or any of his Luther teachyng and schole which now after xv hundred yeres do laboure to brynge vp a new religion and faith amonge christen people Came not the holye goost to teache men the truth which Christ promysed Note reader Io. 14. 16 â–ª to sende to the apostles tyll Marten Luther came the fountayne almost of all heresie Hath Christe suffered his deare spouse the churche for whiche hâ— shed his most precious bloud to erre in his religion and the faith â–ª thus longe the space of xv hundred yeres Dyd not he promyse his apostles Matt vlt Ioh. 14. to be with them the holy churche tyll the worldes ende that he leadyng them whiche is the truth as he him selfe saith they could not be disceyued so foule in theyr belefe to thynke the masse a sacrifice ordeyned by Chrtste in the gospell it
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
passion Hitherto this blessed martyr saint Cyprian a man nere the apostles tyme and of a very deape knowelage in goddes holye worde we ought therfore to geue credence rather vnto him in this presente controuersy of our religion than to Martyn Luther or els any other of that sort whiche vpon no grounde as it shall hereafter appeare manifestlye deny the masse to be a sacrifice propitiatory that is appeasynge or pacifieng gods displeasure and wrath whiche all meÌ„ seÌ„ce christe dyd firste institute it at his last supper til now Martyn Luthers comynge euer beleued vndoutedly stedfastly but I wil procede vpon this purpose make yet a further probation to leaue no doubte in the matter yf it may be by my small learninge The twelue loues of bread spokeÌ„ of in Leuitico were a fygure of this blessed sacrifice made in the Leui. 24. masse vnder fourme of breade as saint Dainascene dothe affirme sayeng Hunc paneÌ„ panes figurabant Damas lib. 4. Cap. 14. propositionis The loues of shewe dyd figure this bread And therfore where our texte in Latin hath panes propositionis offert He offereth breade of shewe the Hebrewe hath as Galatinus testifieth Galatinus lib. 10. cap. 7. Quia carnem dei tui ipse est vel erit sacrificans that is because he is or shall be sacrifisynge the flesshe of thy god S. Origen Origines in Leui. 24. doth playnlye confirme the same saieng If a man loke on the bread which descended downe from heauen and on that coÌ„memoration or remembrauÌ„ce of the which the lorde saith Hoc facite in meam commemorationem Luc. 22. Do ye this for remembraunce of me and do remember also the misteries of the churche more dylygently lokyng on them In his quae scribit lex futurae veritatis inuenies imaginem praeformatam He shall fynde in those thynges whiche the lawe writeth an Image or a symylytude of the trouthe afore fourmed Thys sacryfyce also was fygured by the continual sacrifice of the olde lawe mentioned in the boke of Moses called Exodus the xxix chap. For lyke as the twelue Exodi 29. loues were set out to shewe daily and this sacrifice coÌ„tinually done by the preistes of the olde lawe euen so in the masse the preist doth shewe daylye to the people our sauiours blessed bodye vnder the fourme of bread and continually offereth it in sacrifice to god for to appease his displeasure and to make him mercyfull and fauourable vnto vs that yet lyue and to the deade also Nowe the prophet Malachias shall come forthe to saye his mynde in this matter whych this writeth Non est mihi Mala. 1. â— 3 voluntas in vobis dicit dominus exercituum munus non suscipiaÌ„ de manu vestra Ab ortu enim solis vsque ad occasum magnuÌ„ est nomen meum in gentibus in omni loco facrificatur offertur nomini meo oblatio munda quia magnum est nomen meum in gentibus I haue no wyll or mynde to you saith the lorde of hostes I wyll not receaue of your hand a gyft or a sacrifice For from the risinge of the sonne vnto the goynge downe my name is great amonge the people and sacrifice is made and a cleane oblation is offred to my name bicause my name is great amonge the people Lo good christen reader here we se that god said by this his prophet that he had no mind to the Iewes mening that he wold forsake theÌ„ by reason of their infidelite lacke of fayth refusing his sonne christ at his commynge and synne and that he wolde no more receaue of them sacrifices made with beastes as he had done afore christ came in the tyme of the old testamente but that all suche sacrifices shuld be vtterlye abolysshed and lefte cleane as shadowes and fygures of christes sacrifice the very thing shadowed and figured by them whiche shuld and doth in dede as moch excede amouÌ„t excel them as the bodye dothe the shadowe and the thynge fygured the fygure or pycture representynge it That this is mente and spoken by the sacryfyce of the masse dyuerse olde wryters men so wel lerned as none are nowe these daies do playnely testyfye of the which I wyll brynge a fewe Damascene Damâ—s lib. 4. Ca. 14. aboue a thousand yeres sence thus wrote on this texte of the prophete Malachias Haec est pura scilicet hostia incruenta quam ab ortu vsque ad occasum ipsi offer riper prophetam dominus loquitur Christi videlicet corpus saÌ„guis in stabilimentum animae nostrae corporis inconsuÌ„ptuÌ„ incorruptuÌ„ non in secessuÌ„ iens absit enim sed in nostraÌ„ substantiaÌ„ conseruationem omnimodi nocumenti reparatio sordis omnis purgatio This is the englysshe therof This is the pure hooste or sacrifice offered to atteyne victorie of our enemies and vnblouddy or offered without bloud sheding the whiche our lord sayeth by his prophet shuld be offered to him froÌ„ the risinge of the sonne to the goyng downe surely the bodye and bloud of christ to kepe stedfaste or stable our soule and bodye or to be that thing which doth stablish our soule and body not coÌ„sumed â–ª incorrupted not going into the draught for god forbyd that but into our substauÌ„ce and conseruation a repayringe of all maner of The masse is a sacryfice propiriatoryâ— for one sinnes hurt a purgation or purgynge of al vncleannes Marke here good reader that this olde wryter Damascene affirmeth that oure lorde sayde by the prophet that a cleane hoost shoulde be offered to hym without bloude sheddyng verely the body and bloud of Christ and none other sacrifice than the sacrifice of the masse though Luter Bucer Bullyger and lyke other do neuer so much say the coÌ„trary without al good ground Secondly note that the same hoost or sacrifice shuld be a stay or a stablishment bothe of our bodye and the soule also Thyrdlye that it goeth not into the draught as other bodily meates do but it is turned in to the spiritual sustinaunce of the soule coÌ„seruatioÌ„ of it Fourthly note well that he calleth this holy sacrifice a reparation of all harine whiche came to the soule through synne and a purgynge or clensynge of all fylth of synne agaynst them which denye that the masse is a sacrifice propitiatorye that is makyng god mercyfull to vs and appeasynge his wrath towarde vs for our synnes Some Dyuers obiections are here soyled men saye that this prophetment of a sacrifice whiche the Iewes dyd make to god but they are farre deceyued Fyrste bycause he prophecyed of a sacrifice which shuld succede the iewes sacrifices abolyshed Secondly bycause he spake of a sacrifice whiche all people in euery place shuld offre to goddes name therfore it can not be vnderstande of any sacrifice of the iewes which they only in the temple of hierusalem dyd offre as it apereth by the law playnly Moreouer