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
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
whych we haue He it is which Iohan â— said He the shal eate of this bread shal liue euer He hath delyuered to vs his sacrameÌ„t after the ordre of Melchyze Are not these plaine wordes of this auÌ„cient excellent clerke Hierom sufficient to stop all their mouthes that bable and barke agaynst the holye sacrifice of the masse whych euer synce christes time was had in honoure tyll Marten Luther began to write against it But yet ons more let holy Hierom say his mynde in this coÌ„trouersi to the vtter coÌ„futatioÌ„ of Hieromâ— in Mat. 26. the masses ye of christes which dyd institute it aduersaries Thus he writeth after he had rehersed oure sauiours wordes spokeÌ„ at his last supper when he did institute this blessed masse the sacrifice of it After the pasouer which was a fygure was fulfilled christ had eateÌ„ the flesh of a laÌ„be with his apostles he taketh bread which comforteth maÌ„s hart he passeth ouer to yâ— very sacrameÌ„t of easter or yâ— pasouer yâ— like as Melch. the preist of the highest god in a figure afore of him had done offring bread wine he also shold bring in preseÌ„ce or lay before meÌ„ the truth of his body bloud Who caÌ„ desire more plaine words thaÌ„ these are of s Hierom to proue that Melch. offered bread wine in sacrifice to god as a figure of christes sacrifice instituted of him vnder the forme of bread wine at his mauÌ„dy S Ambrose in like maner Ambrosius lib 4. de sacramâ—tis coÌ„firmeth this veritie saieng Occurrit Melch. sacerdos Abrahae obrulit ei paneÌ„ vinsi Melchi a preist met AbrahaÌ„ offred to hym bread and wine Also in an other Lib 1. de Abraham patriarchâ— Ca. 3. place thus he saith intreatinge of Melch. Who is king of rightousnes the priest of god but he to whoÌ„e it is saide Thou art a preist for euer after the ordre of Melchi Hoc est dei filius sacerdos patris â— sui corporis sacrificio patreÌ„ nrÌ„isre ê“pitiauit delictis yâ— is yâ— sonÌ„e of god yâ— preist of the father which with yâ— sacrifice of his body hath appesed or made merciful yâ— father to our liuÌ„s These words do plainly declare the saynt Ambrose beleued that christ dyd offre his owne body to his father after the order of Melchize to appease his wrath whiche can not be vnderstand of the sacrifice made vpoÌ„ the crosse because there he was not a preist or he dyd not offre sacrifice there after the ordre of Melchizedec vnder the kyndes of breade and wyne but after the maner ordre of Aaron offeringe his bodye and bloude vnder or in his owne fourme visible This also is approued by an olde doctour Lactantius lib. 4. cap. 14 de uera sap Psal 109. named Arnobius writynge vpon the sawtre whiche sayethe Hic per mysterium panis vini sacerdos factus est in eternum secunduÌ„ ordineÌ„ Melchizedec qui panem solus obtulit vinum in sacerdotibus This meanynge Christ of whom the prophet spake by reason of the mysterie of bread and wyne was made a preiste foreuer after the ordre of Melchize the whiche only amonge preistes offred bread and wyne This was written aboue twelue hundred fortye yeres passed manyfestlye affirmynge that christe by reason of the mystery or the secrete thing that is the sacrament of breade wyne was made a preist for euer after the ordre of Melchizedec whiche he coulde not be except he had offered his owne bodye and bloude in sacrifice to his father at his maundye vnder fourme of breade and wyne as I haue declared alredy therfore the masse muste neades be a sacrifice wherin he is continually sacrificed by the preistes his ministers after the ordre of Melchize * Fyue bisshops whiche were Aurelius Alipius Augustinus Possidonius wrote an epistle to Innocentius in the whiche they said Melchizedec prolato sacramento mensae dominicae nouit aeternum eius sacerdotiuÌ„ figurare That is Melchizedec dydde know to figure our lordes euerlastynge preisthode with a sacrament or a holy signe of his table shewed forth The which thing is so euidently affirmed by the holy martyr S. Ciprian which was almost thirtene hundred yeres passed that nothing caÌ„ be more plainly sayde for this he writeth In sacerdote Melchizedec sacramentum dominici sacrificij praefiguratum videmus We se saith holye Cypriane the sacrament of oure lordes sacrifice before fygured in the preist Melchizedec Than he proueth that his saienge both by the wordes of the Genesis .xiiii. chaptre spoken of Melchizedec and his sacrifice made with bread and wine and by the wordes also of Dauyd spoken of god the father to Chryste oure Sauyoure his sonne whych are these Thou arte a preiste for euer after the ordre of Melchizedec Anon afterwarde he layeth thus The whiche ordre of Christe trulye is this commynge of that sacryfyce and therof descendynge that Melchizedec was a preiste of the higheste God because he offered breade and wyne and blessed Abraham Nam quis magis sacerdos dei summi qui dominus noster Iesus Christus qui sacrificium deo patri obtulit Et obtulit hoc idem quod Melchizedech obtulerat id est panem vinum suum scilicet corpus sanguinem That is to say For who is rather the preist of god the highest than oure lord Iesus Christe whiche dydde offre sacrifice vnto his father And he offred the verye same the Melchizedec had offered that is to witte breade and wyne surely his body and bloude Moreouer Cipryane â—peaking of the sacrifice of Melchizedech in breade and wyne the whyche wente before as a fygure of Chrystes sacryfyce that was to comme in breade and wyne sayth after this maner Quam rem adimpleÌ„s dominus perficiens panem calicem mixtum Cyprianus vino obtulit qui est plenitudo veritatem praefiguratae imaginis adimpleuit The whiche thynge that is to wytte the sacrifice of Melchizedec that was a figure of christes sacrifice to come vnder fourme of bread and wine our lorde fulfyllynge and accomplysshynge hath offered breade and a cuppe or chalyce mengled with wine and water and he whiche is fulnesse hathe fulfilled the truth of the image or figure afore figured Who could haue spoken more playnly than this holy martyr here speaketh that christes sacrifice in fourme of bread wine was fygured before by the sacryfice of Melchizeder And to put awaye all doubte anone after this he sayth Vnde apparet sanguineÌ„ Christi non offerri si desit vinum calici nec sacramentum dominicuÌ„ legitima sanctione celebrari nisi oblatio et sacrificiuÌ„ nostruÌ„ passioni respond erit Whereby it appeareth that christes bloude can not be offred yf there be no wyne in the chalyce neyther our lordes sacrament celebrate or made after the laufull ordinaunce except our oblation offeringe and sacrifice shall agree or be lyke the
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
populi ignorantijs dignos nos fac ut inueniamus gratiam in coÌ„spectu tuo vt acceptabile fiat sacrificiuÌ„ nostrum That is Make vs o lord saith the preist at masse This is plainly said of that noble doctoure and holye saynte amonge the greakes meete to bringe into the gyftes and spirituall sacryfyces for our synnes the peoples sinnes coÌ„mytted thorough lacke of knoweledge and make vs worthy to fynde grace in thy syghte that oure sacrifice may be acceptable Againe in the same treatice of the masse he sayeth Fac panem hunc praeciosum corpus filij tui in calice vero hoc sanguinem preciosum Christi tui traÌ„smutans ea spiritu tuo sancto Vt fiat assumentibus in lotionem animarum in remissionem peccatoruÌ„ in communionem saÌ„cti spiritus in regni coelorum impletio nem in fiduciam apud te non in iudicium non in condemnationem haec ibi Make o lord saith the greke preist at masse this breade the precious bodye of thy sonne and that thing whiche is in this cuppe the precyous bloud of thy Christe * The doctrine of TransubstaÌ„tiation is no newe thing of whiche Chrisostom wrote nigh twelue hundred yeares past chaungynge them from breade and wine in to flesshe and bloude by thy holy spirite That it maye be to the receauers therof for a wasshynge or a clensynge of their soules and remyssion of their synnes and a coÌ„munion or a mutuall participation together of the holye ghoste to the fulfyllynge of the heauenly kingdom an affiauÌ„ce in the not to their iudgemente not to their condemnation Epiphanius alsoo a greake doctour nygh twelfe hundred yeares olde confirmeth this Epipha in cpi. ad Ioan hiero so uersa ab d. Hieroni. sayenge Illud audiens admiratus sum quod quidam te quoque turbauerunt dixerunt ê™ in oratione quando offerimus deo sacrificia soleamus ê“ te dicere Domine presta Ioanni ut recte credat That is I hearynge that dyd maruayle that certayn men had troubled the also and sayde that we are wonte in oure prayer whan we doo offre sacrifices to god to saye for the. Lorde graunte to Ihon that he maye beleue truely A lyke saieng hath saint Gregory Ieroins maister entreatynge of Iuliane the Grego Nazi oratio 1. in Iulianum emperours wickednes Mox incruenti sacrificij oblationem manus commaculat per quod nos christo unimur nec non passionis ac diuinitatis eius participes reddimur Anone the handes do defile the oblation of the sacrifice vnblouddye or offered without bloud shedding by the whiche we are ioyned together with Christe and made parte Marke reader takers also of his passioÌ„ and godhead What sacrifice I beseche the good reder can ioyne vs together with Christe and make vs partenars of his death and godheade whiche mannes handes maye defile except it be the masse and it be also a sacrifice propitiatory pacyfieng goddes wrath toward vs for oure offences That sayethe sainte Cyprian thus writinge after Cyprianus de caena domini he had saide that Christe vpon the crosse dyd offer hym selfe a sacrifice and that he the buttelar had giuen the same cuppe Penitrat omnia tanti medicamenti virtus quicquid esset intus ibi dum effugaret renouaret sanaretque quic quid morbi carni vel spiritui veteris uitae adlinierat corruptela That is The vertue or strength of soo greate a medicine perceth al thinges while it dryueth awaye what so euer shulde be there within and shoulde renewe and heale what so euer disease the defylynge of the olde lyfe had brought to the fleshe or the spirite Hytherto Cypryan Origen doth also thus write of the force and strength of the masse Origenes ho 13. in leui Sirespicias ad illam commemorationem de qua dicit dominus Hoc facite in meam commemorationeÌ„ inuenies ê™ ista est commemoratio Lu. â—2 sola quae propitium facit hominibê° deum If a man loke to that remeÌ„braunce of the whiche oure lorde saith do ye this for my remeÌ„brauÌ„ce he shal fynde that this is the only memorye or remembraunce of Christes death and sacrifice done on the crosse whiche causethe god to be contented or mercyful to men Of this part this is sufficent to proue that the masse is a sacrifice propitiatory or appeasynge gods dyspleasure for synne Now to the seconde part which is that the masse is auayleable and profitable to theÌ„ whiche are departed from this lyfe ¶ That the masse is profitable to the deade lyke as other good deedes doone for them are THegrekes good reder dyd deny vtterly that there was any meane place betwene heauen hell wherin maÌ„s soule shulde be deteined for a time tyll that it myght please god to deliuer it froÌ„ thence to his glorious sighte The whiche errour among diuers other Iohan Wycleffe Martin luther Ihon Frith did maynteyne and defende Also one Aerius as sainte Austen sheweth August lib. de heres heres 55 in his booke of heresies whan he coulde not obteyne a byshoprike for the which he laboured he taught Epiphani lib. 3 many heresies amonge the whiche he saied that a christen man shuld not be bounde to faste any certain daye but to be suffered to fast whaÌ„ he lyste ageinst the which I haue made a boke in englisshe and also A boke of fastynge he saide that it shulde nothinge auaile the deade yf the lyuynge shuld pray for them And thought it were nowe greate nede to write fully of this matter yet I wyll at this tyme onely bringe the auncieÌ„t doctours sentences to proue that the masse is a sacrifice profitable to them whiche are departed yf it be songe or sayde for them and shortely god wyllynge I wyll set forthe a hoole booke of that matter againste Frithes booke compiled of the same To begynne Innocen li. de myst miss therfore Innocentius thus wryteth Istos qui nondum perfecte prorsus purgati sunt commendat pia mater ecclesia intercessione sua in sacrosaÌ„cto sacrificio certissime The same hath s Barnarden sermone 66. Canti ca. credens ê™ sanguis ille praeciosus qui pro multis effusus est in remissionem peccatorum non soluÌ„ valeat ad salutem viuentium sed etiam ad releuationem defunctoruÌ„ The godly or piteous mother the church doth remembre them wtih her intercession in the halowed sacrifice beleuynge moste assuredly that the precious bloud which was poured out for the remission of many meÌ„s sinnes is not only of force or strength for the helth of the lyuynge but also for the easyng of the dead Isodorê° agreeth with this Isodorus lib. â— off sayenge Sacrificium pro defunctorum requie offerre quia per to tuÌ„ orbeÌ„ custoditur credimus ab apostolis esse traditum We do beleue that the apostles taught to offer sacrifice for the deades reste because it is kepte throughe all the world