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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

whych we haue He it is which Iohan ● said He the shal eate of this bread shal liue euer He hath delyuered to vs his sacramēt after the ordre of Melchyze Are not these plaine wordes of this aūcient 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 cōtrouersi to the vtter cōfutatiō of Hierom● in Mat. 26. the masses ye of christes which dyd institute it aduersaries Thus he writeth after he had rehersed oure sauiours wordes spokē 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 eatē the flesh of a lābe with his apostles he taketh bread which comforteth mās hart he passeth ouer to y● very sacramēt of easter or y● pasouer y● 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 presēce or lay before mē the truth of his body bloud Who cā desire more plaine words thā 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 maūdy S Ambrose in like maner Ambrosius lib 4. de sacram●tis cōfirmeth this veritie saieng Occurrit Melch. sacerdos Abrahae obrulit ei panē vinsi Melchi a preist met Abrahā offred to hym bread and wine Also in an other Lib 1. de Abraham patriarch● Ca. 3. place thus he saith intreatinge of Melch. Who is king of rightousnes the priest of god but he to whōe it is saide Thou art a preist for euer after the ordre of Melchi Hoc est dei filius sacerdos patris ● sui corporis sacrificio patrē nr̄isre ꝓpitiauit delictis y● is y● son̄e of god y● preist of the father which with y● sacrifice of his body hath appesed or made merciful y● father to our liūs 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 vpō 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 secundū ordinē 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 sacerdotiū 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 cā 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 ●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 adimplēs 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 sanguinē Christi non offerri si desit vinum calici nec sacramentum dominicū legitima sanctione celebrari nisi oblatio et sacrificiū nostrū 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

haue moche spoken alreadye beynge within two hundred lix yeres of Christes byrth manifestly doth Cyprianus de caena do confirme sayenge Perpes est hoc sacrificium semper permanens holo caustum nulla panem hunc multitudo consumit nulla antiquitate veterascit This sacrifice is perpetuall and euer abydyng no multitude of people consume the this bread it waxeth olde with no aūcientie Origene also being .xxx Origenes li .i. in Iob. yeres before hym that is within twoo hundred and xxv yeres of Christs byrth doth opēly affirme the masse to be a sacrifice sayeng Probet seipsum Homo .i. munde● seipsum ita de mundissimis domini sacrificijs frueatur vt apostolus ait Let a man sayth Origen proue hym selfe that is to saye let hym make hym selfe cleane and so lette hym vse with delectation and profytte the moost cleane sacrifices of oure lorde Lo this olde doctoure sayth that the Sacrament of the aulter is a sacryfyce whyche Paule exhorted the people to eate after they hadde proued and made cleane them selues through penaunce from their synnes soo that after hys iudgemente Sainte Paule vnderstode Christes wordes spooken at his maundye whiche he there to the Corinthyans the eleuenth chapter of the fyrst epistle recytethe to be spoken of his blessed bodyes sacrifice Ireneus lykewyse wrytte thus vpon the same matter before Origen twenty yeres Quomodo Ire li. 4. ca. ●4 autem dicūt carnē in corruptionē deuenire nō ꝑcipere vitā quae a corpore domini sanguine alitur Ergo aut sententiam mutent aut ab offerēdo abstineāt quae prae We eate and drynke christes flesshe bloud in the sacrament they are offered at masse in sacrifice dicta funt Nostra autem conson ās est sententia eucharistiae eucharistia rursus confirmat sententiam nostram Whiche is thus moch in oure speache But howe saye they that the fleshe goeth to corrupcion and receiueth not lyfe whiche is fedde with the bodye and bloude of our lorde Therefore lette them eyther chaunge their opinion or forbeare offerynge in sacrifice the thinges which are spokē of afore the very bodye and bloude of our lord Our iudgemente or opinion is agreinge with the sacramente of the aulter and the sacramente againe doth confyrme our opiniō What man is he except he be past shame yea very blynde or malicious against the truth that wyl or can deny this olde and godly martyrs saienge to be ynoughe for the establyshynge of the sacrifice of the masse for asmuche as he learned y● scripture of them whiche were the apostles scholers as sainte Polycarpe Ihon the euangelystes disciple and suche other He goethe forth and saith thus Offerimus ei quae sunt eius congruenter communicationem vnitatem praedicantes carnis spiritus Quemadmodum enim qui est è terra panis percipiens uocationē dei iam non cōmunis panis est sed eucharistia ex duabus constans rebus terrena caelesti sic corpora nostra percipientia eucharistiam iam non sunt corruptibilia spem resurrectiouis habentia We offer to hym in sacrifice those thinges whiche are his publysshynge or openly declarynge accordynglye the partakinge together and vnite of the fleshe and the spirite For lyke as the breade which is of the earth perceauynge or takinge the callynge of god is not nowe commune breade but the sacramente or the bodye of Christe consistinge in two thinges the one erthly and the other heauenly so also our bodyes receyuinge the sacrament of the aulter are not now apt to corruptiō hauing hope of risinge againe Hitherto S. Ireneꝰ Tertuliane which was about a C. .lxxx Tertulian li de exhorta castitatis yeares after Christes passion writ in this matter for my purpose saieng Differentiam constituit ecclesiae autoritas inter plebem ordinem Et sacerdos offert tingit The authoritie he saithe of the churche hathe ordeyned a differēce betwene the laye people and them which hath taken ordres And the preiste offereth sacrifice and baptiseth Loo here two offices of a preiste to do sacrifice at masse for noone other sacrifice is propre to a preiste and to deepe chyldren in the founte Anacletus which was Anacletus be epist ecclesia ▪ with in .c. .ii. yeres of christes byrth doth confirme this marter saieng Diaconi cōstituti sunt utessent ab oculis episcoporum quibus hoc praecipuum curae erat ut sacris induti vestibus episcopum ad altare ducerent reducerent eumque sacrificantem velut ex cubitores ob seruarent ne maleuolorum in cursione sacra turbarentur That is Deacons are ordeyned that they shulde be to the byshops as spectacles or to se for thē the which had this as chiefe charge or whose labour was chiefly that they hauing on the holy vestures shuld bringe the byshop to th aulter and from it againe and alsoo as watche men take good hede on hym offerynge sacrifice lest the holy thynges whiche are in the masse shulde be troubled by inuasion of malycyous or yll wylled personnes Wyth this accordeth Euaristus beyng within Euaristus ad aphricanam ecclesiam ten yeres after hym saienge Ea tantum matrimonia rata habeantur quae teste populo solemni rituperacta fuerint sacerdotis oblatione firmata Let onelye those mariages be counted stablyshed the whiche were finisshed with a solemne or an accustomed maner the people bearyng witnesse and were also assured with the preistes sacrifice Is not this spoken of the sacrifice of the masse Are not they The masse is a sacrifice not newlye inuented as heretikes say it is shameles whyche do saye that the masse was of late inuented by preistes for their owne lucre and vaūtage and sette vp by them for a sacrifice to get pence with But I wyll go forwarde to the martyr s Alexanders sentēce which is this written aboue .xiiii. hūdred yeres Alexander sanctissimus Martir uixit ●●no d. 119 ▪ afore our dayes In sacramentorū oblationibus quae inter missarum solemnia domino offeruntur passio domini miscēda est vt eius cuius corpus sanguis conficitur celebretur passio Crimina enim atque peccata oblatis his domino sacrificijs delentur Idcirco passio eius in his commemorāda est qua redempti sumus saepius recitan da atque domino offerenda Talibꝰ hostijs delectabitur atque placabitur dominus peccata dimittet ingētia Nihil enim in sacrificijs maius esse potest qui corpus sanguis christi Neculla oblatio hac po●ior est sed haec omnes praecellit quae pura conscientia domino offerenda est pura mente sumenda atque ab omnibus veneranda Et sicut potior est caeteris ita potius excoli atque uenerari debet Hec ille The englyshe may be this In the oblations of the sacramentes whiche are offered to our lorde among the solemnities of the masses

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 amōge the gentylles whiche was not renoumed among them before christ Mat .vi. Mar. 16 dyd suffre death but after his resurection whē 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 contritiō 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 the●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. 1● 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 nūciat dicens Quoniam ab ortusolis c. That y● prophet sheweth of god or by the inspiratiō of the holy goost that which shuld be our own ordinaūce or institutiō the sacrifices of Moses reiected sayng bycause from the rysyng of the son̄e 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 sacrosāctum sacrificium A cōsecrated 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 I●aque Christus quasi mirabilem quādam victimam sacrificiū quod eximium deo patri operatus pro nostra omniū 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 ly●●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 mē 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 ●4 leude and vngodly opinyon Ireneus an other greke wryter which was withī .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 aunciēt 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 ▪ 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 h● shed his most precious bloud to erre in his religion and the faith ▪ 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

do go in this the apostles cannon or rule sette forth for that verye same thynge But yet ones more lette vs se what the apostles haue sayde in this matter which thus doth speake Si quis episcopus Canone 2. aut presbyter aut diaconus aut quilibet ex sacer dotali catalogo facta oblatione non communicauerit aut dicat causam vt si fuerit rationabilis ueniam consequatur aut si non dixerit communione priuetur tanquam quipopulo causa laesionis extiterit dans suspicionem de eo qui sacrificanerit quod non recte obtulerit That is in oure englysh tongue If anye Bysshoppe or preiste or deacon or who thou wylte of the numbre of preistes or spirytuall men shall not receaue his housle whan the sacryfyce is offered eyther lette hym tell the cause thereof that yf it be reasonable he maye gette pardon or yf he do not shewe the cause wherfore he dyd not receaue his communion at masse let hym not haue his housell lyke as he which gaue an occasiō of harme or hurte to the people geuyng to thē a suspicion of him which dyd offre sacrifice that he did not offre or make sacrifice well ynoughe or after a ryght fasshyon Hytherto the apostles of our sauiour christ in theyr boke of canons or rules whose wordes are so playne clere vppon oure syde agaynst Marten Luther and his scholers that nothyng can be more plaine Therfore let Luther go wyth his fonde wycked dyuelly she heresye agaynst the sacrifice of the masse good Christen reader folowe christes and his holye apostles Doctryne so clerely makynge for this truth Moreouer s Audrew one of the apostels dyd offre christes Saynt Andrewe at masse offred sacrifice bodye in sacrifice at his masse as he sayde hym selfe to Aegeas the tyraunt Philaletus testifieng that wrytting the apostles lyues whose wordes are these Ego omnipotenti deo omni die sacrifico non thuris fumum nec hircorum aut tautorum sanguinem sed immaculatum agnum quotidie in altari sacrifico I do sayth he make sacrifice euery day to god almightye not offering in sacrifice smoke of Frankynsence nor the bloud of goates or of bulles but I offre in sacrifice daylye on the aultare the vndefyled lambe Be not these manifest wordes and inough to satisfye euery man beynge not ouer moche geuen to the blynde errour of Luther Saynt Clement whiche S. Clemēt was a companion of Paules in teachyng the gospell of Chryste vsed this fourme as Bassario testifieth when he dydde saye masse Rogamus ut mittas domme spiritum Basssario libri de sacramento altaris sanctum tuum super hoc sacrificiū qui efficiat hunc panem corpus Christi tui quod in calice est sanguinē filij tui That is We beseche the o lorde to sende thy holy spirite vpon this sacrifice whiche maye make this breade the bodye Saint Clement Paules companyon maketh mention of th● masse as we reade in the .lxxiii. canon therefore it is no new thinge as Luther sayth it is of thy christe or annoynted that thynge which is in the cuppe or chalyce the bloud of thy sonne Here we se that saint Clemēt whiche was instructed by the apostels in Christes faith religion toke the masse to be a sacrifice Whether is he more of credence or Martyn Luther Nowe t● make ones an ende of the prouynge the truth I wyll reherse the auncient doctours sayenges in this matter and that done I wyll aunswere to the scriptures wrested frō their true sense to the mayntenaunce of this heresy by Martyn Luther his scholers ¶ What the doctours haue said in the matter of the sacrifice of the masse here it appeareth euidently Interroga obsecro generationem pristinam praeparate ad inuestigationē yatrumtuorū Iob. 8. and also that we ought to beleue them agremge together in any thynge touchyng our faith for because than they erre not THe scripture is very hard to be perceiued Ne transferas termin●s antiquos quos fecerunt patres prou● 23 as s Peter saith in his second epystle though it seme or be iudged neuer so plaine and easye to some men whiche in verye dede are not learned therein and therfore it is not conuement that euery man do vnderstande it after his owne fansie for that hath bene and yet is the cause of many errours but we The scripture is hard to be vnderstande and the true sense of it must be learned of the holy doctours muste leaue and cleaue to the aunciente doctors expositions made and publisshed therevpon For as god chose them to be doctors and teachers of his worde and gaue to thē his holy spirite which now these dayes many do arrogantly callenge but vntruely euē so they dyd spende theyr tyme whollye in praier and studieng the scripture that thereby they myghte atteyne the true sense thereof But ye will saye to me as many fonde people are wont to say may not god now giue to men the spirite of truth as he dyd to the apostles or els to the doctours of the church Is he not nowe both as stronge that he can do it and also as kynde and liberall that he wyll do it as he was before our tyme To that blynde reasons I aunswere that god can do it if he lyst but he can do many and sundrye thynges whiche he wyll neuer do For he can make this man a kynge reysynge hym as Dauyd sayeth a poore man from the donge hill and that man a byshoppe whiche he wyll neuer do The thinges whiche he doth are euer done in a semely ordre as Paule affirmeth Nowe an ordre Rom. 13. requireth that in Christes church some shulde be teachers and some learners some maisters and some scholers as in mannes bodye to the whiche Paule compared the 1. Cor. 12. churche some membres haue one office and workynge and some an other and not all one office The eyes do se the eares heare so the doctours seyng the truth do teach and the learners doo heare theyr lessons Therefore god made not Saint Iames the thirde chapter exhorteth men not to coue●te the office of a teacher for the danger therof Math. 15. all men indifferently doctours as nowe men wolde be foule deceauynge both themselues and also many other while they beynge blynde do leade the blynde and falle thereby bothe together in to the denne of erroure and damnacion but as Paule saith he gaue to the instructynge of hys people some apostelles some prophettes some euangelystes some shepeherdes and some doctours and therefore our sauiour sayd to hys disciples Vobis datū est nosse mysteriū regni dei It is geuē not to Luc. 8. all men but to you to knowe the mysteries or secretes of the scrypture the knoweledge of the whiche is the keye of heauen gates Dydde not god appoynte Esdras to teache the lawe to the people as we reade in the scrypture