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.

A certaine lesson , or an instruction to discerne , and to put difference betwene a false doctrine and a true .

TErtulian , good Tertulianus . 203. reader , an auncient writer , for he was within .clxxx yeres of Christes byrth , in his boke made of the prescription agaynste heretiques , declaring how we may knowe without al dout what doctrine is true , and what is false , and heresie , thus writeth . Christe in a certaine parable sayeth that good Math. 13. seade of corne was firste sowed of the lorde , and afterwarde his ennemye the deuyll sowed cokle , and euyll seade . Ita ex ordine ipso manifestatur , id esse dominicum , & verum , quod sit prius traditum , id vero extraneum , & falsum quod sit posterius immissum .

That is thus muche in englishe . Luthers sede of doctrine againste the masse is cokle and erroneous doctrine bicause it was sowed after the good sede of the truth . It is playne by the ordre of the sowynge of good seade , of good and godlye doctryne , whiche Christe fyrste sowed in the field his churche , and the deuyls after sowynge of yll seade , of false and erroneus doctrine in the same , by heretiques his ministers , that to be our lordes , and true , which is first taught , and that to be straunge , & false , that was after broughte in . This sentence ( saythe Tertulian there ) shall abyde and remayne , agaynst other heresies , whiche shall hereafter ryse , to whome no man , that is constante in his faith , and of a good conscience , doth geue , or graunt any thynge to defend that they haue the truth on their syde . Lo , good reader , here thou hast an euydent lesson , to perceyue , that Martyn Luthers doctryne , which Chrisosto . homilia . 17 , in Heb. he dothe mayntaine agaynste the blessed masse , and the holye sacrifice therof , the very selfe same offerynge of our sauiours very flesh and bloud , whiche he him self once offered to his father on the crosse , to pacify his wrath , is very straunge , false , and manifeste heresie , for as moche as it was sowed by the deuyll in the church of Christ longe and many yeres , forsoth no fewer than a thousand and fyue hundred , after that oure sauioure at his maundye , and his holye apostels ●ad sowen the seade of that godlye doctrine , teachinge the masse to be ● sacrifice , profitable both for the quycke and the deade , as I shall proue manifestly , in this boke fo●owyng . Moreouer the same auncient , and great clarke Tertulian teacheth vs an other lesson to discerne ●n other tu●e to know heresie by from holsom & true doctryne . heresye from true doctrine , sayenge . That heresie by interpretation , or exposition of the greake worde , is that doctrine , whiche a man of him selfe , or of his owne chosinge , doth institute , set forth , or take , and maiteine , being by an other mans choise afore inuented . And therfore the apostle Paule dyd saye that an heretique was condemned euen by his owne iudgement , and conscience , Quia & in quo damnatur , sibi elegit , because ●i . 3. he hath chosen to hym , that in the whiche he is condemned . This rule also doth sufficientlye proue that Martyn Luthers doctrine Luter wa● by his owne iudgement and conscience condemned , as al heretickes be . againste the sacrifice of the masse , is yll , and that he was condemned euen by his owne iudgement , for as much as he chose this doctryne of his owne heade , hauynge neither scripture with him but agaynste hym , nor any other good autorytie , to defende that his wicked heresye , as hereafter it shall be opened at large , by goddes grace , to the vtter abolyshynge , and confutacion of this leude , fonde , and deuyllyshe opinion . But I wyl let this passe , and sette vpon myne enterprise , and purpose . Looke not good reader , to haue this matter garnished & paynted with strange termes of frenche , or of any other tonge , wherby the vnlearned might not vnderstand , without great labour & difficultie , where about I shuld goo , nor take but lytle profit by the teadyng of this boke . The truth , Lactan. lib. 3. Cap. 1. de falsa sapien . as Lactantius dyd writte , twelte hundreth yeres afore this tyme , god wold shuld be of this nature , that it being simple and bare shold be more estemed and sett by . Quia satis ornata per se est , ideoque ornamentis extrinsecus additis fucata corrumpitur , because it is of it self garnyshed sufficiently , and therefore it is corrupted , being coloured or paynted with ornamentes outwardlye added . Also in an other place Lib. 5 de diui●a iusticia , ca. 1 he saith . Eloquentia seculo seruit , populo se iactare , & in rebus malis placere gestit . Eloquence serueth the worlde , it desireth to boste it selfe to the people , and to please in euyll thinges . To be short , the scripture , was written without eloquence , and colours of Rhetorike , as Paule saith to the Corinthians , 1. Cor. 2. lest the conuersion of the world to the faith , by the preachynge of the apostles , and their bookes , shulde be ascribed , and imputed vnto the eloquence of them , and their cleane termes to perswade , yf they had vsed any suche , and therby the vertue why the ●●ripture was written without muche eloquence . and strenght of Christes holye crosse , and death shulde haue bene of none effecte , nor force , the people beleuyng that men had ben broughte to Christes fayth throughe the eloquence of the prechers , and not by the great vertue , and strengthe of Christes death . Therfore I wolde not , yf I could neuer so wel , paint this my booke with many termes of Rhetoricke , or of anye other straunge speache , wherby the matter ( as I haue saied before ) myght be the more obscure , and darke to the reader , which is not of the best learned , especially seinge I ough● as well to study for the edifienge of the symple and the rude , as of the wyse and the cunnyng . But nowe I wyll beginne this matter , and Rom. ● . proue by good auctorite of the olde , and newe testament , the doctours of the churche , and of certayne general councelles , that the masse is a sacrifice , auayleable not only for the preist , whiche saith it , but also for the lyuynge , and deade , fyrste declarynge the name of the masse , whereby it shal appere very plainly , that it is a sacrifice , or els the apostles wolde not haue gyuen to it the name , whiche in Hebrue dothe signifie a sacrifice , and an oblacion .

The name of the masse sheweth , that it is a sacrifice .

THe masse , good reader , hathe that name , and is so called , by reason it is a sacrifice , for in the Hebrewe tongue missah is named that whiche the grekes do call liturgiam , the latins oblationem , & we in englysh , a sacrifice . For wherein the boke of Moses called Deuteronomium Dou●e . 1● . the .xvi. chaptre we reade in the hebrew missach , & in the latyn , oblatio , the english hath an oblation , or els a sacrifice , so that euen therof we may wel se , and perceaue , that the holye masse hathe that name , because it is a sacrifice , which vndoutedly the apostles of our sauyour Christe Iesu , dydde first so cal , vnderstandyng by these wordes , Hoc facite in mean commemorationem , Luc. 22. Do ye this for my remembrance , that Christ gaue them autorite to make sacrifice of his very true & naturall flesh and bloud at their masses , which thynge he hym self had them before done , at his last supper , as it shall manyfestlye be proued , by goddes grace , hereafter in this booke . Peter the apostle sayd the fyrst masse of al at Antiochia , whiche ordeyned a greatte part of the ceremonies nowe vsed in the masse , and also instituted the selfe same ordre of prayers , with which the priest doth consecrate the very flesh & bloud of christ at his masse , as we rede in diuers wel lerned mens R●migius d● officio 〈◊〉 . Hugo 〈…〉 ●sodo●●● lib. de o●fic●●s . Cap. 15. bokes . Ihon Wiclep he was therfore iustly condemned in the general councell , holden at Constantia , because he sayd that the masse was not instituted , & ordeined by Christ , but inuented onely by man : of the which more largely hereafter I wyll entreat by the helpe of god . But let vs se what is a sacrifice , and what the scripture saith of the sacrifice of the masse . S. Austen , good reader , in the x. boke de ciui . de● , & the .vi. cha. thus describeth a sacrifice . A very sacrifice what is sacrifice . is euery worke , whiche is done , that we myght cleaue vnto god with a holy felowship , referred to the ende of goodnes , wherby we may be truly , happy , or blessed . Moreouer sacrificare in latin is to make sacrifice , & a priest in latin is called sacrificus , because he maketh sacrifice by his priesthod , & orders , whiche is his cheif , & principal office , as it appereth in s . Paules epistle the .v. cha. to the Heb. 5. Hebr. the which I wyl declare also herafter . Daniel the prophet made mention , good reder , in the xii . chap. of this sacrifice saieng . Impie agent impij , neque intelligent omnes impij , porro docti intelligent , & a tempore cum ablatum fuerit iuge Luther . Bully , bucer Mesā Regiuo . &c. are of that nomber . sacrificium , & posita fuerit abominatio in desolationem dies mille , ducenti nonaginta . Vngracious or vngodly men shal do vngraciously , or vngodly , & the vngraciouse or vngodly shal not vnderstand , but the lerned men shal vnderstand , & from the time , when the continual sacrifice is taken away , & abomination put in to desolation , that is to wytte , Antichrist destroyed , a M. dayes .ii. C. & xc . The which do make .iii. yeres and the halfe , by which space antichrist shal reigne , & persecute christen people , after he hath caused masses to ceasse , & taken away the sacrifice of them .

Thus we se that the prophete dyd prophecy that a continuing or continuall sacrifice should be destroyed or taken awaye , in the tyme of cursed antichriste , for of him the prophete dyd there speake , as the text it selfe doth shewe , whiche Chryst dyd allege , entreatyng of Antichriste , as Matthewe writeth the xxiiii . chapter , but this continual sacrifice can be none other but the sacrifice of the masse . Fyrst bicause the prophet speaketh of that one sacrifice , whiche shulde ceasse the space onlye of thre yeres , and the halfe , but the Iewes sacrifices were many , and This prophise can not be vnderstand of the sacrifice of prayer , geuinge thankes nor lyke other spir . sacryfyces , for the godlye , shall vse those then mooste of all beyng a time of persecution are abolished for euer . Secondlye because they haue ben taken away these M. cccc . yeres , and yet antychrist is not come , therfore by this continuall sacrifice was mente the sacrifice of the blessed masse , which antychrist , labouringe all that he can to destroye christes fayth , and his whole religion , shall abolisshe and cause to ceasse for three yeres space , and the halfe , for so longe by Daniels , & saint Ihons sayenge , he shall reigne , wherfore Martyn Luther , and his scolers , endeuourynge them selues to take awaye this holy sacrifice of the masse , are the messangers of Antichryst , makyng redy and preparyng against his commynge , that people may receyue , and honoure him for the verytue messyas , and sauyour of the worlde , Christe our sauyour reiected , and vtterly forsaken , as he him selfe dyd prophicye , sayenge to the Iewes . I came in the name of my Ioan . 5. father , and ye dyd not receaue me , an other shall come in his owne name , ye wyll receaue hym . But I wyll passe ouer this , and goo forward vpon my purpose , to proue that the masse is a very sacrifice , and fyrst by fygures of the olde testament . We rede in the , xiiii . chap. of the Gene. that Melchizedech , wh●che was both a king & also a preist Of Melchisedech . dyd offre in sacrifice breade and wine , when Abraham was retourned from the kyllyng of .iiii. kinges , for these be the wordes of the letter . At vero Melchizedec rexsalē , proferens panem & vinum ( erat enim sacerdos Gene. 1● . dei altissimi ) benedixit ei . &c But verely Melchizedec kynge of Salem , bringinge forth or offering bread & wine ( for he was a preist of god the higheste ) blessed Abraham . This text doth proue sufficiently the Melchizedec did offre to god bread & wine in sacrifice , to thanke hym for the victory geuen to Abraham , and therfore it must nedes thervpon folow , that christ did make sacrifice vnder the forme of bread & wine , at his last supper , instituting the masse , for as moch as Melchizedec was a fygure of him , & his preisthode likewise a figure of christes preisthode according to the prophecy of Dauid ●n the Psalme , which is . Tues sacerdos Psal. 109. in aeternum secundum ordinem Melchizedec , Thou art ( said god the father to christ his son ) a preist for euer , after the ordre of Melchizedec . No man can truely say , that christ was a preest after this ordre of Melchiz , when he offred vp him selfe on the crosse to his father for our sinnes , for them he did not offre his body vnder the forme of bread & wine , but vnder the forme of flesh , & bloud , & therfore he was that time , so offring sacritice , a priest after the ordre of Aaron , & not of Melchiz . so that this fygure of Melchiz . and the prophicy of the holy ghoste pronounced by Dauid , were fulfylled by christ at his mandy , & last supper , when he toke breade , gaue thankes to god , blessed the bread , brake it , & gaue it to his apostles saieng . Take , eate , this is my bodye , whiche shall be gyuen , to death for you , and therfore Christ dyd then offer hys flesh and bloude in sacrifice to god his father , and the same also doeth the priest in the masse , hauyng autorite so to do , & commaunded of hym to do that same thynge , whych he dyd afore , when he said to his apostles Hoc faicte in mei commemorationem . Luc. 22. Do ye this for my remembraunce , as Luke maketh mention in his gospell . But nowe let vs se what they saye , whiche are of the contrarye opinion , that the masse is no sacrifice , to proue that this autoritie of the Genesis , makethe not for vs , to perswade that Melchiz . dyd at that tyme offre to god breade and wyne in sacrifice . Fyrst they say that the texte of the Genesis An obiecti● . hath not offerens , vel sacrificans panem & vinum , offerynge , or sacrifisynge breade and wyne , but proferens , bryngyng forth bread and wyne , and therfore this place proueth not that Melehiz . dydde make then sacryfyce to god . To that I aunswere that the texte in dede hath euen so , as they say , and yet it proueth right well , and sufficiently that Melchiz . dyd then offre sacrifice to god , with breade & wyne , or els why shoulde Moyses haue added a sentence declarynge that Melchiz , dyd that thynge as a prieste , and because he was a priest . For if he had not offred that bread and wine to god in sacrifice , there shulde haue ben no cause , to say . Erat enim sacerdos dei altissimi , for he was a priest of the highest god , because he myghte haue done it then beynge no preest . For it is not the office of a prieste to bryuge forth breadde and wyne to refresshe the hungrye people , but rather of a laye man , as no man can saye naye , and ther●fore syth Melchizedec dyd this as a preest , and exercising the office of a preist , the whiche is cheifely to offre sacrifices for the synnes of the people , as Paule saith , it foloweth that 〈…〉 Melchizedech did make them sacrifice , wyth bread and wyne . Moreouer this argument is very weake and sclender , the texte of the Genesis saith that Melchizedec dydde brynge forthe breade and wyne , therfore he dyd not offre them in sacrifice , for as these two , to brynge forth breade and wine , and to offre them are not contrary euen so Melchizeder dyd bryng forth those thinges not to feade Abraham , and his souldiers , as anone it shal appere but to offre them vnto god in sacrifice , to giue him thankes for the greate victorye by hym geuen to Abraham . Now where many men , folowing therein the Iewes , as it appereth in Lire vpon the Genesis , do affyrme that Melchizedech Lir● dyd not of●re bread and wine in sacrifice to god , but onlye broughte them forth to refresh Abraham , & his souldiers , they are very blind so to say . For they neaded not his bread nor wine , hauing sufficient vittals brought with them there hence , where they got the victory , as it appereth in the letter . Also is it like that Melch. had bread & wyne ynough in store , to refresh so many souldiers being in number aboue .iii. c. ? Beside this who that wise is wold say the Abraham , if he had had any such nede , wolde not haue gon rather to some other man for succoure , then to the priest of the hyghest god ? Abraham also gaue to Melchyzedech tythes of the spoyles gotten in warre , as Paul wytnesseth , whiche he wolde not Heb. 7. haue done yf he had wanted necessaries for him and his souldyers . Finally Abraham brought with him all Lothes goodes besides the substaunce of the foure kynges , whiche he had sleane before , and therefore he neaded not to begge breade and wyne of goddes preeste Melchizedech .

But ye wyll saye to me , the text An obiection hath not in Hebrewe a worde declaringe a cause , for the Hebrewe worde signifieth only in englyshe ( and ) and therfore that texte maketh not sufficiently to proue that Melchy . dyd offre that breade and wyne in sacrifice . To that I make The answer . aunswere , fyrst that saint Hierom , whiche was excellently learned in ●he 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 compared 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 man 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 the 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 Abraham 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 expositions 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 panem & vinum 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 the 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 the greke wryters to proue Eusebius lib. 5 cap. 3. De cuāge . 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 . whom ●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 ▪ But nowe let Chrisostom speake hys Chrysostome . mynde in this controuersy , which for his auncienty beyng before our tyme .xii. c. yeres , and for his learnyng ought to be admitted among good christen men to the decysing In Hebr. Ca. 5 of controuersyes risen in their religion , which thus wryteth . To whom 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 cyrcumcised , 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 obiection 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 testament 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 : ● . 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 ob●●iam Lib. 2. To. 1. Haeresi. 55. venit , et proposuit ipsi panem & vinum , mysteriorum aenigmata praefigurans , & exemplaria , cum dominus noster dicat . Egosum panis viuus , & exemplar sanguinis ipsius , qui ex latere ipsius compuncto Io. 6. fluxit , ad purgationem inquinatorum , & respersionem , ac salutem animarum nostrarum . That is , Melchizedec met Abraham , and sette out , or shewed to hym breade and wine , before fyguryng darke thinge● 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 auncient writers mind , the bread & wine which Melchiz . shewed to Abraham , figured our sauiour christes flesh & blod , which ran out of his syde stryken , 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 ▪ ca. 14. purpose , entreatynge of Melchizedeches sacrifice offred to god in bread & wyne , when thus he sayth Haec mensa , hanc mysticam praefigur●uit mensam , velut & sacerdos Gene. 14. ille christi veri sacerdotis figuram Psal. 10● . praeseferebat , et imaginem . Tues enim ( inquit ) sacerdos in aeternum 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 the 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 than 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 the 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 vpon 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 , Lactant. Arnobius , & the holy martir Cypriane , S. Austen . the yere of our lorde . cccc . Of the which S. Austen thus sayth vpon the .xxxiii. Psalme of Dauyd . Melchize . was in Abrahams time . Of what other saith god the father . Thou art a preist for euer , Psal. ●0● . after the ordre of Melch. but of him , whose sacrifice ye knowe ? The sacrafice of Aaron 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 primum apparuit sacrificium , q● nunc a christianis offertur deo toto orbe terrarum , impleturque illud , quod longe post hoc factum , per prophetam dicitur ad christum qui fuerat venturus in carnem . Tues sacerdos secundum ordinem Melch. inaeternum . Non scilicet secundum ordinem Aaron , qui ordo fuerat auferēdus , illucescentibus rebus , quae illis vmbris praenotabantur . That is to say in englyshe . Surely there fyrst did appere the sacrifice , which now is offred of christen people to god through all the world , & the is fulfilled , which longe after this dede of Melch. is saide by the prophet 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 Aaron , which ordre shold be taken 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 ●u●grium . puroque sacrificio , Christi dedicauit sacramentum . That is , Melchizedec with bread and wine a symple and a pure sacrifice , dyd dedicate christes sacrament . Again vpon the sautre Quo modo Melchize . rex salem obtulit panem & vinum , sic et tu offeres corpus tuum & sanguinem , verum panem & vinum . ●ste Melchizedec , ista mysteria , quae habemus , nobis dedit . Ipse est qui dixit . Qui manducauerit ex hoc pane viuet in aeternum . Ioh. ● . Secundum ordinem Melchizedec tradidit nobis sacramen●um 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 ● . said . He the shal eate of this bread , shal liue euer . He hath delyuered to vs his sacrament , after the ordre of Melchyze . Are not these plaine wordes of this auncient , & 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 controuersi , to the vtter confutation , 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 spoken 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 eaten the flesh of a lambe , with his apostles , he taketh bread which comforteth mans hart , he passeth ouer to the very sacrament of easter , or the pasouer , that 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 presence or lay before men , the truth of his body & bloud . Who can desire more plaine words than 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 maundy . S Ambrose in like maner Ambrosius lib 4. de sacram●tis . confirmeth this veritie saieng . Occurrit Melch. sacerdos Abrahae , & obrulit ei panem & vinsi . Melchi . a preist met Abraham & 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 whome it is saide . Thou art a preist , for euer after the ordre of Melchi ? Hoc est , dei filius , sacerdos patris ● sui corporis sacrificio , patrem nr̄isre ꝓpitiauit delictis ? that is , the sonne of god , the preist of the father , which with the sacrifice of his body hath appesed or made merciful the 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 vpon 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 secundum ordinem 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 sacerdotium 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 can 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 adimplens 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 sanguinem Christi non offerri , si desit vinum calici , nec sacramentum dominicum legitima sanctione celebrari , nisi oblatio et sacrificium nostrum 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 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 men ( sence 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 spoken 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 panem , 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 commemoration , or remembraunce , 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 continually 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. ● . 3 voluntas in vobis , dicit dominus exercituum , & munus non suscipiam de manu vestra . Ab ortu enim solis vsque ad occasum , magnum 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 them , 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 , amount , & 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 Dam●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 & sanguis , in stabilimentum animae nostrae , & corporis , inconsumptum & incorruptum , non in secessum iens ( absit enim ) sed in nostram substantiam , & 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 from 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 consumed , ▪ incorrupted , not going into the draught ( for god forbyd that ) but into our substaunce , and conseruation , a repayringe of all maner of The masse is a sacryfice propiriatory● 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 contrary , 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 , & conseruation 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 , 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 amonge the gentylles , whiche was not renoumed among them , before christ Mat .vi. Mar. 16 dyd suffre death , but after his resurection , when 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 , contrition 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 nunciat dicens , Quoniam ab ortusolis . &c. That the prophet sheweth of god , or by the inspiration of the holy goost , that which shuld be our own ordinaunce or institution , the sacrifices of Moses reiected , sayng , bycause from the rysyng of the sonne , 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 sacrosanctum sacrificium . A consecrated 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 quandam victimam , sacrificium quod eximium deo patri operatus , pro nostra omnium 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 men 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 within .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 auncient 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 nothynge so ? Truly euery wyse man doth iudge moche other wise , but it is better to passe ouer this , and to retourne agayne to holye Ireneus , whiche after he hath aleged the prophecie of Malachias , whiche I haue nowe in hande , to proue that Christ as his maundye dyd offre his bodye and bloude in sacrifice to his father , teachynge the apostles euen so to do , and they the hole churche , which offereth the same also through all the worlde , Anone after this he writeth , Quoniam ergo nomen filij proprium patris Caep . 33. est , et in deo omnipotente , per Iesum Christum offert ecclesia , bene ait secundum vtraque , et in omniloco incensum offertur nomini meo , et sacrificium purum . That is . Therfore because the sonnes name is proper to the father , and in god almyghty , the churche offereth sacrifice by Iesu Christe , the prophet Malachias saith well after both the thinges , both inc●se , or a swete perfume , is offered in euery place to my name , And also a pure sacrifice agayne . Igitur ecclesie Cap. 34. oblatio , quam dominus do cuit offerri in vniuerso mundo , purum sacrificium reputatum est apud deum , & acceptum est ei , non quod ille indigeat a nobis sacrificium , sed quoniam is , qui offert glorificatur ipse in eo , quod offert si acceptetur munus eius . That is thus moch in our speach . Therfore Mathe wel this reder . the sacrifice of the churche , whiche our lorde taught to be offered in the hole worlde , is rekened with god a clene sacrifice , and it is accepted of him , not because he neadeth our sacrifice , but because he whiche doth offre it , is glorified , or renoumed , by that , whiche he doth offre yf his gyfte , or sacrifice be accepted of god . Lo , good reader , here eftsoones , and agayne , this holy man playnly affyrmeth , that the churche doth offre sacrifice , whiche our sauiour Christe dyd teach so to do , & not any couetous preist , or byshop , myndyng to gette vauntage , & gaynes therby , though many through enuye , and malyce conceyued against the clergy , ( whiche no heretike euer lacked ) are not ashamed so shamefully , & falsly to say of them . But now to S. Hierōe , S. Hierome ●pon Mala. 1 which writeth after this maner , vpon this prophet Malachie . Non in vna orbis prouincia Iudaea , nec in vna vrbe Iudaea Hierusalem , sed in omni loco offerri oblationem , nequaque immundam , vt a populo israel , sed mundam vt in caeremonijs Christianorum . That is to witte . God spake to the prestes of the iewes by the prophet , the whiche do offre the blynde , the lame , and faynt , to make sacrifice with , that therby they myght knowe that spirituall sacrifices shuld succede the carnal , and that not bulles and gootes bloude , but a swete perfume ( that is the saintes prayers ) shuld be offered to the lord , and that not in one prouynce of the worlde Iury , nother in one citye of Iury , Hierusalem , but in euery place shulde be offered a sacrifice , in no wyse vnclene , as by the people of Israell was offered once , but cleane , lyke as in the ceremonyes of christeans , or christen people is offered . Lo. Here good reader , saint Hierome vnderstandeth the prophet of one pure and cleane sacrifice , whiche should ( as nowe daylye it is in the masse ) be offered in christen mens ceremonyes , whiche muste neades be spoken of the sacrifice of the masse , wherin are many ceremonyes vsed , with diuers holye prayers . And that the prophet ment that sacrifice of the blessed masse , he himselfe declareth openly in the thyrde chapyter folowynge For Malachi . 3. there he do●h prophecy of Christes commyng by his byrth , saynge , lo he cometh . Who canne attayne by thought the day of his commyng ? Who shall stande to se him ? For he lyke as fyre bloweth , lyke as one bloweth the fyre and as the herbe of fullers of clothe . And he He meaneth the apostles which christ clensed by makyng them ryghteuos & good men , afore they should offre sacrifices to god his father . shall sytte bloyng together or blowyng lyke as one bloweth the fyre and makynge clene lyke as gold , and lyke as syluer , and he shall purge , or make clene the sonnes of Leui. Et colabit eos quasi aurum , et quasi argentum , et erunt domino offerentes sacrificia in iusticia . And he shall strayne out theyr lycoure lyke as gold and syluer , and they shall offre to our lorde sacrifices in ryghteousnes . S. Hierome vnderstandeth here the sonnes of Leui , all preistes of the new lawe , whiche onlye shoulde succede the prestes of the olde lawe , and these clensyd , and purged , as golde and syluer , should offre to our lorde sacrifices in rightuousnes . Et placebit domino sacrificium iuda et hierusalem , sicut dies seculi anni antiqui . That is the sacrifice of Iude and Hierusalem shall please the lorde , lyke as the dayes of tyme , & the olde yeres . This letter is not so playne , and easye to be vnderstand , as men thynke the scripture is , which saint Hierome thus expoundeth the sacrifice of the prestes , which they do offre for Iuda and Hierusalem , that is for them , that do confesse our lorde , and se his peace with the mynde , shall please the lorde , lyke as dayes of tyme , and as olde yeres , that is , as they pleased him at the begynnynge , so after penaunce done for synne commytted , when they shall be clensed from the fylth of all synnes , they shall begynne to please god with theyr sacrifices agayne . It is called also the sacrifice of Iuda , because Christ dyd institute it , whiche was borne of the tribe , and in bethelem Iuda , Also the masse is called of the prophet , the sacrifice of Hierusalem , because it was there first institute by christe . Therfore sith this was prophecied of christes commyng by byrth , which should make clene , and purge the prestes of the newe testament , that they myght ( beyng so clensed ) offre sacrifices to god for the people , whiche confesse Christe to be our sauiour , and do se his peace with their mynde , euery man playnlye maye perceaue , that this prophecye toucheth the sacrifice of the masse , for that onely doth appertayne to the preistes of the new testament , as no man can denye . Hytherto of the olde testament . Now to the newe , wherin are certayne places , and textes , euidently prouyng the masse to be a sacrifice , not of laude and thankes geuynge onlye , but also of appeasynge gods displeasure Textes of newe lawe , prouyng the masse to be a sacrifice . toward vs for synne , and makynge hym mercyfull both to the lyuynge , & the dead . Of the whiche the fyrst is this of Lukes gospell . Hoc facite in meam commemorationem . Do ye this for my remembraunce . Luc. 2● . That is to wytte . I geue you autoritie , power , and commaunde you also to do , the whiche I haue done euen nowe at thys my maundye , that is , take ye breade , geue thankes to god for al his benefites geuen to man , blesse it , consecrate it , turnyng the substaunce of it in to my fleshe , offre it to my 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 the worldes ende . That Christe didde offre his blessed bodye to his father a swete sacrifice for our synnes at his laste supper , & commaunded his apostles likewise to do , and all preystes , in and by them , the auncient 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 within .clxxx. yeres of christ , expoundynge 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 oblationem , quam ecclesiam ab apostolis recipiens , in vniuerso mundo 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 , & conuenient , 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 , n●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 commaundement of christ geuen to his apostles , Hoc facite . Facere to do , in 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 maidens of the sea . Likewise baptista Mantuanus ( a christen man ) 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 . ●● , dyd make sacrifice to the idol the abomination of the Sydoniōs : Is not here facere which is in englysh to do , vsed for sacrificare , to make sacrifice ? Many other textes of the old testament 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 secundum consuetudinem legis pro eo , Sim eō accepit eum 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 temple of hierusalem , Vt darent hostiam , secundum ꝙ 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 commaundement of the lawe of our lord . Thus we se that christes Christes parentes did geue to the preiste these thinges not off●ryng● 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 remembraunce , that he commaunded them to offre sacrifice for his remembraunce ? 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 omnium haereseon , 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 commaundement Read more of Chrisost. in the chaptre of the doctours sayenges . to his apostles to offer it also , in remembraunce of hys death , whose wordes are these , Pontifex autem noster ille est , qui hostiam mūdantē nos obtulit , ipsam offerimus , & nunc , quae tunc oblata quidem consumi non potest . Hoc autem , quod nos facimus , in commemorationem quidem eius fit , quod factum est . Hoc enim facite Luc. 22. ( inquit ) in mei commemorationem . That is . Our byshop is he , which hath offered an hooste , or sacrifice Note this well reader ●gainst the enemies of the masse : makynge vs cleane , the same we offre also nowe , the whyche than offered , trulye can not be consumed , but this that we do , is done for a remembraunce of that thing whyche was done , for christ sayd , do ye this for remembraunce of me . Who is so blynde , that he can not see , that Chrysostom , a greake autour , learned as excellentlye in the scripture , as euer anye was of the greakes synce the apostles tyme , and their scolers , doth saye playnelye , that we ( meanynge preistes , of whom he was one him selfe ) do offre the selfe same sacrifice , whyche Chryste ones for euer offered by deathe and bloudde shedynge on the crosse ? but we do it for remembraunce of that hys passion , and blouddy sacrifice , not withoute autoritie , power , and commaundemente , as the whyche all three we haue of him , saieng , Hoc facite in mei commemorationem , Luc. ●● . do ye this for a remembraunce of me . Wolde to God chrysten men wolde looke well on these wordes , consyderynge bothe the auncientie of the wryter , and also hys greatte learnynge , and holynes , whiche may cause them rather to beleue his sayenges than any other , nothynge lyke to hym in those qualities , but it is better to let this passe , and to here saynt Cypryan that holy martyr , which wrote aboue twelue hundred and lxxx . yeres past . He this wryteth after Cyprianus ii . ● , epist 3 many wordes spoken of the holy sacrifice of the masse . Qua in parte inuenimus calicem mixtum fuisse , quem obtulit , Vnde apparet sanguinem Christi non offerri , si desit vinum calici , nec sacramentum dominicum legitima sanctificatione celebrari , nisi oblatio & sacrificium nostrum passioni responderit . That is . In the whiche parte we do fynde that the cuppe was mengled or medled ( that is wyne & water were therein mixed together ) whiche Christ dyd offre . Whereby it doth appere that christes bloude is not offered yf there want wine in the cuppe or chalice : neither is our lordes sacramente celebrate with halowynge accordynge to the lawe , excepte our offerynge and sacrifice be lyke the passion . In these wordes note that he sayth we fynd that the cup whiche christ offred , was mixed with wine & water , whyche was at none other tyme , but onely at his last supper , for at the time of his death he had no cuppe so medled , nor then he offred not his bloud vnder forme of wyne , but onely vnder the forme of bloude , therefore he offered his bloud in sacrifice at his maundy , after this holy martyrs mynde , & preistes do euen that same after his lawe and ordynaunce , as he sayth lykewyse here agayne , for thus he writeth . Quo modo autem de creatura vitis , nouum vinum cum christo in regno patris bibemus , si in sacrificio dei patris , & christi , vi num non offerimus , nec calicem dni traditione dominica miscemus ? That is to saye , Howe shall we drynke newe wyne wyth Christe of the creature of a vyne , in the kyngedome of the father , yf we Marke whose is the sacrifice of the masse offre not wyne in the sacryfyce of God the father , and of Chryste , or if we do not meddle or myxe the lordes cuppe , after the teachyng , or commyssyon of our lorde ? Lo , oure lorde taughte the preistes at the masse to myxe in the chalyce wyne wyth water , and so to offre in sacryfyce hys precyous bloudde , whyche he dydde neuer but at his laste supper , as it is euydente , and therefore he dydde there offre hys bodye , and bloude in sacryfyce , and gaue commyssyon to hys apostelles , and to all preystes in , and by them , to do the same . Also in the same epystle he sayth agayne . Ab euangelicis praeceptis Cyprianus . Luc. ●2 . non est omnino recedendum , eaque quae magister docuit , & fecit , discipuli quoque obseruare , & facere debent . We oughte not to goo from the commaundementes of the gospell , and the dyscyples muste of duetye obserue , and doo also , those thynges , whyche the mayster taughte , and dydde . Lo , here Saynte Cypryane sayethe , that Chryste offered him selfe , and taughte hys scolers that same lesson , and commaunded them also to offre sacryfyce , as he hadde Matt. 26. Luc. 2● . doone afore , when he toke breade , and so forth , and thereby he bond them to kepe , and doo the selfe same thynge that he dydde .

What woulde anye manne desyre more ? To proue all this he allegeth saint Paule the eleuenth chapter of the fyrste epistle to the 1 : Cor. 11. Corinthians . This holye martyr sheweth wherfore christ dyd myxe wyne and water together in the cuppe , whiche he blessed , and consecrated at his maundye , sayenge that he so dyd because the water signifieth the people ( as we reade in the Apocalypse of saint Iohn , Apoca 17. why water is mengl●d with wyne , in the chalice when the preist sayth masse . the .vii. chapter ) so that lykewyse as the water in the chalice is meddled and myxed together with the wyne , and so meddled that the one can not be separate from the other , euen soo by shedynge of christes bloude , the people , whiche beleue in hym , trust in goddes mercy promysed to them for chrystes deathes sake , feare god , forsake their synnes thorough perfytte penaunce , loue god and their neyghboure , & finally do kepe gods commaundementes , and abyde therein , nothing can separate or disseuer them from goddes fauour , and loue , as Paule affirmeth the eight chapter to the Romaines . But yet marke by the waye ( good reader ) that Cyprian doth saye that Christe dyd myxe wyne and water together in the cuppe , which he dyd blesse , and consecrate at his laste supper , and dyd also teache , and commaunde preistes to kepe , and do that same , as we now in dede do at our masses , and yet there is no texte of all the scripture , that maketh anye mention of this dede , lesson , and commaundement of our sauyour Christ , therfore they are foule deceaued A verytye not wrytten in scripture thorough ignoraunce : or rather malyce , which affirme , that we ought to beleue nothinge , excepte it be mencioned in scripture . But I wyll retourne eftesones to holye Cypryan , and allege out of hym a fewe moo sentences for my purpose , of the whyche this is one , agaynste theym , that putte onelye water in the chalyce at masse . Quaerendum est enim , ipsi quem sunt secuti●nam si in sacrificio , quod Christus est , non nisi Christus sequendus est , vti● id nos obaudire , & facere oportet , quod Christus fecit , & quod faciendum esse mandauit , non debemus attendere , quid aliquis ante nos faciendum putauerit , sed quid qui ante omnes est , Christus prior fecerit . For we muste aske ( sayth Cyprian ) whom they haue Cyprianus . folowed . For if in the sacri●ice , whiche christe is , none , excepte Chryst , ●uste be folowed , truely it is necessary that we obeye , and do that whiche Chryst hath done , and that the whyche he commaunded to be done , we ought not to marke what any man before vs thought to be done , but what Chryst which is afore all men , fyrste hathe doone . Note dylygentlye ( good reader ) that this holye martyr saythe that Chryste is the sacryfyce offered of the preiste , and that he dyd make sacryfyce , in the cuppe beynge myxed wyne , and water together , and commaunded the apostles , & all preystes to folowe that same his maner , and fourme of sacrafice at theyr masses . These wordes hytherto rehersed ( good Christen reader ) are verye playne to persuade euerye man , not vtterly vnapte to be taughte for wante of faythe , to beleue the masse to be a sacryfyce , ordeyned not by anye man , but by oure Sauyoure CHRIST , at hys maundye , but yet here more playne wordes of him ( if it may be ) . Thus he saith ( declaringe that gods ordinaunce oughte not to be chaunged by any mans tradition , the which shulde be , if wyne and water were not myxed together in the chalice at masse , according to Christes institution ) Nam si Iesus Christus dominus & deus noster , ipse est summus Cyprianus . sacerdos dei patris , & sacrificium deo patri ipse primus obtulit , & hoc fieri in sui commemorationem , praecepit : vtique ille sacerdos vice Luce. 22. Christi vere fungitur , qui id , quod Christus fecit , imitatur . Et sacrificium verum , & plenû tunc offert Marke this reader dilygently : in ecclesiam deo patri , si sic inc●piat offerre , secundum ꝙ ipsum Christum videat obtulisse . This is the englysh . For yf Iesus christ our lord and god , be the hygheste prepsie of God the father , and he fyrste hathe offered a sacryfyce to God the father , and commaunded that to be done for remembraunce 1. Cor. 11. of hym , verelye that preiste doth exercyse Christes office , or place truely , whiche foloweth that thinge , whiche Christe hath done . And then he offreth to god the father in the churche , a true and a full sacrifice , yf he begynne so to offre , as he may se the christ himselfe hathe offered . Are not these wordes playne , and sufficient to proue the masse to be a sacrifice set vp by our sauiour Christe Iesu ? The apostles sayeng masse , did make sacrifice to god . We reade moreouer in the actes of the apostles the .xiii. that the apostels accordinge to the power , autoritie , and commaundement geuen them of their maister Christe at his maundy sayeng , do ye this for a remembraunce of me dydde make sacrifice to god , for there we fynd these wordes after Erasmus translation , Quum autem sacrificarent Act. 1● . dno , ieiunarētque dixit illis spiritus sanctus . Segregate mihi Paulum & Bernabā in opus , ad quod assumpsi eos . That is . Whan the apostles dyd make sacrifice to our lorde , and fasted , the holye gooste sayde to them . Seuer , or separate for me Paule and Bernabe , to the worke , vnto the whyche , I haue taken them . Here we se that the apostles offered then sacrifice to god , and that in the greke tongue was wrytten by Luke the euangelyste , whyche vseth here the same greke verbe of the which the masse in the greke speache is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in the hebrewe it is named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Litourgia . ( missah ) and that name is vsed in latyn . Chrysostom wrytte a booke of the masse , whiche he calleth in greake . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Erasmus , Pelargus , with dyuers other translatours of that booke in latyn , do turne that greke word by the hebrewe word ( missa ) which the latyn men commonlye do vse , and it can not be otherwise conueniently turned into the latin tongue but by that same hebrewe worde ( missah ) whiche name the holye apostle Peter ( that fyrst said masse ) dyd belyke geue to that dyuyne , and holye office , whiche we cal the masse in englyssh . And that most blessed , and holy sacrifice , with the whole ordre and maner of godlye suffrages , prayers , petitions , and laudes commonly nowe vsed in the churche , from that time of Christ and his apostles , vntill this oure time hath alwayes ben receyued , & taught by the very selfe same name , without agayne saieng of any man , excepte one Peter Brusian , whiche denied sacrifice to be offred to god . Thoughe the greake worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luc. 1. Heb. 9. whiche Luke vseth there signifieth many thynges , yet not onelye in that place , but also in other dyuers , it signifieth to offer sacrifice as a preist doth , and therefore the apostles dyd offre sacrifice to god instructed by their mayster Christ at his laste supper . Moreouer it maye thus be proued , that Chryst dyd offre him selfe in sacryfice at his last supper to god his father . It is written in the first chapter of Iohns gospel , and the fyfth chaptre of the fyrst epistle of Paule to Ioan. 1. 1. Cor. 5. the Corynthians , that Christ is the very true Easter lambe , pascal lambe , & passeouer , in a fygure of whom the Iewes by goddes commaundement dydde offre in sacrifice a lambe ( as we fynde in the booke of Moyses called Exodus ) vpon the whiche Exo. 12 : I make this reason for my purpose The thynge fygured muste agree with the figure , and therefore as the pascall , or passeouer lambe , was a fygure of Chryste , euen so muste neades the maner of offering , and eatynge of Chryst ( the lambe figured by the passeouer , or paschall lambe ) be lyke the offrynge in sacrifice , and eatyng of that fygure , but that could not be except christ had offered his verye bodye and bloud at his maundye and afterward receaued it , ( as S. Hierom Hedibi● . sayth that he dyd in verye deede ) , for the Iewes dyd fyrste offre the pascall lambe in sacryfice , and afterward Exo. 12. eate him , as Moyses testifieth , Therfore Christ dydde at hys laste supper offre hys bodye in sacrifice to his father , fyrst in a fygure offeryng the pascal lambe , and after that in very dede without a fygure , eatynge it hymselfe , and geuynge it to his apostles to eate also . The which is done daylye of the preiste by his autorite , power and commission , as I haue declared already , and wyl declare hereafter more at large , by gods helpe , and grace . Saynt Ambrose Li● . 1. ● Lucan dothe gather of Paules wordes , the first epistle , and the fyfth chapter to the Corynthians , that christ is sacrificed by the preist at masse , for thus he saieth . Non dubites assistere angelum , quando Christus 1. Cor. 5. assistit , Christus immolatur . Etenim pascha nostrum immolatus est Christus . That is . Doute not the aungell to be here , syns that christ is here , Christ is offered in sacryfyce . For our pascal , or our passeouer lambe christe is offered in sacrifice . Paule doth openly confirme this wryttyng to the Corynthians the .x. chap. of the first epistle , saieng Vnus panis & vnum corpus multi sumus , omnes quidem de vno pane , & devno calice participamus . We be many one breade ( saith Paule ) & one body , sothely we take parte all of one bread & of one cup . The holy father & great clerke S. Austen thus writeth , Huius corporis To. 2. epist. 57. Dardano . caput est Christus , huius corporis vnitas nostro sacrificio significat̄ . Q● br●uit significauit apostolus dicens . Vnus panis vnum corpus multisumus . 1. Cor. 10. That is . Christ is the head of this body , ( the church ) the vnitie of this body is signified by our sacrifice . The which thing the apostle Paule hath breifly signified , sayeng . We are many one bread , one body . Also in another place thus he saith , after he hath defined , and shewed what a sacrifice is . Hoc est To. 5. de ciui , dei lib. 10. Cap. ● . sacrificium christianorum , multi vnum corpus sumus in christo . quod etiam sacramento altarꝭ fide libus noto frequentat ecclesia , vbi ei demonstratur , quod in ea oblatione , quam offert , ipsa offeratur . The englysshe is this . This is the sacrifice of christen people , we many be one body in Christe , the which also the church accustomely vseth with the sacramente of the aulter , knowen to the beleuynge people , where it is openly shewed to the churche , that in that sacrifice , which she doth offre she the same is offered . No man can desyre more playne wordes than these are , but yet I wyll procede vpon a further proufe of this matter . Paule the tenth chapter of the firste epistle to the Corynthyans 1. Cor. 10. this writeth againe . Non potestis calicem domini bibere , et calicem daemoniorum . Non potestis mensae domini participes esse , & mensae daemoniorum . ye can not drynke of oure lordes cuppe , and the deuils , or yll spirites to . Paule puttynge difference betwixt the eaters & drynkers of oure lordes table , & them that eate & drinke thinges offred in sacrifice to the deuyls , doth meane that the bodye & bloud of Chryst is fyrst offred in sacrifice , as the meates and drinkes were to the ydolles , and then afterward receaued of vs Chrysten people .

Ye can not be partakers of oure lordes table , and the deuyls also , Here saint Paule reasoneth with the Corynthians to persuade them , that they wold abstayne from the eatynge of meates offred in sacryfice to the ydolles , and that with two very good reasons , of the whiche the fyrst is grounded vpon the wordes , whiche are here nexte before rehersed out of this same epistle , and chapter , and it is this .

Lyke as they , whiche haue mutuall participation in christe through the sacrifice of his flesshe & bloud , do entre into a certayne vnite with him , Sēblaly they haue acertain vnite with the idolles , by the eatinge S. Paule comparing the bodye & bloudde of Chryste , to the meates of the gentyles offered in sacrifice . dothe playnely nombre the body and bloude of Christe , amonge thinges offered in sacrifice . The same is proued by that that he calleth the lordes table the aulter , for none other cause truely than he called the Iewes and gedtiles aultare a table of those thinges , which are offered them in sacryfyce . Nowe for as muche as euerye Chrysten harte doth or shuld abhorre to haue any vnitie with the deuyls or ydolles , it is mete that ye , whiche are christened people , do forbeare eatyng of meates , offered in sacrifice to idolles . But that we are vnyted , or knytte to Christ , and haue with hym a certayne mutuall participation , thorough the sacrifice of hys flesshe and bloud , he sheweth by a similitude of the Iewes table vsed in the synagoge . For as the sacrifice , which the carnall Iewes dyd offre , made them partakers of the aulter , lykewise the sacrifice , whiche is offred either in the table of oure lorde , or elles of the deuyls , maketh the offerers partakers of christ , or of the diuels . Thoughe Paule dothe not call in this reason the body and bloud of christ a sacrifice , yet his wordes do shewe that he so ment , because he setteth the table , and cuppe of our lorde christe , agaynst the table and cuppe of the dyuels , sayenge . Non potestis calicem domini , &c. Ye can not drinke of the lordes cuppe , & so forth as is aboue rehersed . Therefore seyng the apostle doth calle that , whiche is offered in sacrifice to the deuyls , the table , and August T 6. lib. 1. Ca 19. contra adu●●sariū legis & proph. Paulus 1. Cor. ●0 . Dicendo Calix , &c. ostendit adque sadrificium debeant pertiner● . cuppe of the deuyls , it muste therof folowe , that he mente by the cuppe , and table of our lorde , that thing which is offered in sacrifice vpon our lordes aulter , so that this is the sense , ye can not eat that thing which is offred to god in sacrifice , & y● also which is offred in sacrifice to deuels , because the light hath no felowship with darknes ( as he sayth in an other place ) nor betwixt christ and the deuil is any agreing . Wherfore it is manifest by saint Paule that 2. Cor. 6. the bodye and bloud of Christ is a sacrifice of the newe Testament , or els , if they be not offred in sacrifice This declareth that s . Paule dyd gather of Chrystes wordes pronounced of hym at hys last supper , that he dyd offre his bodye then in sacrifice . at the masse , and then afterward receyued of vs , howe shulde Paules comparison stande and take place , when he teacheth that the Corynthyans could not be together partakers of thinges offred vp in sacrifice to god , and also to deuyls ? Truely Chrisostome expoundynge this chapter dothe shew that saint Paule ment this , whose wordes are these , Itaque si cupis sanguinem , non imbue altare idolorum caede irrationalium , sed altare meum meo imbue sanguine That is , Therfore yf thou doest desire to haue bloud , do not thou spryncle the ydolles aulter with slaughter of vnreasonable beastes , but laye vpon my aultare my bloude , reade the chapter of the doctours sentences . Adde to this ( good reader ) that whiche saynt Paule writeth the nexte chapter folowynge with these wordes , Quotienscumque enim ederitis , panem istum , & calicem istum biberitis , mortem domini annu●ciabitis , quoad vsque veniat . For as ofte as ye shall eate this bread & drinke of this cuppe , ye shall declare the lordes deathe tyll he come . These wordes doo shewe that the masse is a sacrifice as saynt Cyprian doth construe , Cyprianus li ▪ 2. epist. 3. and take them , whyche thus saith vpon them , Et quia passionis eius mentionem in sacrificijs omnibus facimus ( passio est enim domini sacrificium ꝙ offerimus ) nihil aliud , qui quod ille fecit , facere debemus Scriptura enim dicit Quotienscumque panem istum , &c. And because we make mention , or we remem●re christes death in all sacrifices ●or that whiche we do offre is the ●rdes death ) we are bonde to do no other thinge than that whiche he hath doone . For the scripture sayth , as ofte as ye shall eate this bread . &c. Lo Cypryan did vnderstande these Paules wordes spoken of makynge remembraunce of christes death , so that he affyrmeth , that we do make sacrifice in the masse , and therby is that remembraunce made of Christes passion & death . And that this holy martyr so dyd vnderstande saint Paules wordes , it doth playnly appere by his wordes streighte folowynge , which are these , Quotienscunque ergo calicem in commemorationem dni , & Cyprianus . passionis eius offerimus , id quod constar dnm fecisse , faciamus . That is in our englysshe speache , thus muche to saye . Therfore as often as we do offre the cuppe in remembraunce of our lorde , & of his passion , let vs do that , whiche it is euydent , that our lorde dyd . Doth not Cyprian here manifestlye affyrine that by the offering in sacrifice of christes bloud conteined at the masse in the chalice , a remembraunce is made of Christes death , accordynge to his , & saint Paules commaundement ? but ye wil say to me , An obiection that S. Paule in this chapter maketh mention of eatynge , and drinkyng the body and bloud of christ and of the remembrynge of christ . & his passion therby , which thing is indifferent to lay men , & preistes , and therefore Cypryan doth not well gether of Paules wordes here , that Christes deathe is remembred by doyng sacrifice of the priest at masse . To that I saye , that the The solution . death , and passion of Christ , is remembred by euery laye mannes , and womans housle or receyuyng of the blessed sacrament of th aulter , but more chiefly , more lyuelye , and expressely , by offeringe of his verye bodye , and bloude , in sacrifice , whiche is done of the preist at his masse , than by that eatynge , lyke as the sacrificyng of the paschal , or passeouer lambe , did moch more expressely figure the deathe and sacrifice of our sauyour christ on the crosse , then to come , than did the eatynge of hym , as no lerned man doth , or can doute , and therefore although euery man , and woman receauynge the blessed sacramente of the aulter ( whiche is the very bodye , and bloude of Christ , A booke made of the sacramente of th aulter . and not only a figure therof , as I haue declared in my boke made of that matter ) dothe by that declare Christes death , and make a remembraunce of it , yet that notwithstandynge , the preist in his masse , doth princypally make remembraunce of that christes death , and so saint Paules mynd was , that the preist in the masse , offeringe Christes fleshe and bloude in sacrifice , doth thereby especially remembre hys deathe , though he doth that secondarely in receiuing his body , and bloude , and the laye people do also the same . But ye wyll saye vnto me , that Christes institution , when Math. ●● . Luc. 2● . he bade his disciples to take , eate and drynke , and to do that for his remembraunce , doth playnely shew that we do only remembre christes death in eatynge , and drinkinge his flesshe and bloude , and not by An obiection offering it in sacrifice , and therefore saynt Paule mente no suche ●hynge . Also saynte Paule hym ●●lfe sayeth , when ye shall eate ●is breade , and drynke of this ●ppe , ye shall shewe the lordes death , speakynge not one word of makyng sacrifice , and therfore he oughte not to be wrested in this place to the sacrifice of the masse . To that I aunswer , that Christ , & his scholer saynt Paule , dyd commaund , The aunswere . that when we do eate hys bodye , and drinke his bloude , we shulde haue his passion in remembraunce , or take them to the remembraunce of his death , but yet no man ought , ne can if he wolde gether thereof , that to shewe the lordes death , is nothynge els but to eate , and drynke the Sacrament in remembraunce of christes passion . For if a man do wel and diligently considre , and pondre Chrystes wordes , when he saith . Hoc facite Luc. 2● : 1. Cor. 11. in meam commemorationem , Do ye thys for my remembraunce , he shall see , that it is an other thinge to do that , whiche Chryste commaunded the apostles to do , than onelye to make remembraunce of Chrystes death . For Chryst badde we shulde do that , whyche he dyd , to remembre his death . Now who knoweth not , that the thinge whiche is done , and that , wherefore it is done , are not both one thing ? But what neade so many wordes at this time , syth Paule sayth nothinge agaynst the remembrynge of christes death , by offring his body & bloude in sacrifice in the masse , but with it rather , as I haue declared by S. Cyprians iudgement and sayenge , and I haue proued already by diuers autorities both of the scrypture , and the holy doctours , that Chryste dyd offre his flesshe and bloude at his maundy to god his father in sacryfyce ? Therefore I wyll recyte more of the scrypture , to proue that the holy masse instituted by Chryste our sauiour , is a sacrifice , appeasynge goddes displeasure , profitable both to the quicke , & also to the deade people . Whereby men maye perceyue howe moch Martin Luter , Iohan Fryth , with dyuers other were deceaued in this matter and namely a yonge man of this P●raenesis our countrey , in a boke sette forth in latyn , in the which he saith that the holye masse is set vp to the reproche or iniurye of Christe , and that Paule , Peter , and Iohan do teache vs the same . The apostle Paule to the Hebrewes the fyfthe Chapter thus wryteth , Omnis pontifex ex hominibus assumptus , pro hominibus constituitur in ijs , quae sunt ad deum , vt offerat dona , & sacrificia pro peccatis . That is . Euery byshoppe or preist taken out of the nombre of men is ordeyned for men in those thinges , whiche This texte proueth that eyther in our tyme of the newe testamente there is no preisthode , which no good christen bodye wyl affirme or that there is a sacrifice propre to it aduered to be offered for sinne which none can of fre vp but a preiste , and syth there is nor can be anye other suche sacrifice but the masse , it must nedes folow that it is a sacrifice of the newe testment . do appertaine to god , that he sholde offre gyftes , and sacrifices for synne . This texte is manifeste agaynst Martin Luthers heresy , whiche is , that all Christen people are preistes , and that among christen folke there is none rather a preiste than all other . For here Paule affirmeth , that a preist is elected , and chosen out of the multitude of the people , therfore some and certayne of the people are preistes , and not all the hole number of them . Also he sayeth that a preist is ordeined , or instituted , for the multitude of Christen people , to offre gyftes , and sacrifices for theyr synnes , and therfore that is the preistes propre and chiefe offyce , so that it neyther dothe belonge to the layte to vse that office , nor the office of a preist is onlye to 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 the 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 the 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 vnderstande only of preist● after the ordre of Aaron , accordyng to the olde lawe , for Paule proueth 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 stande chiefely . Wherefore no man can well denye , but the masse is a sacrifice belongynge to preistes of christes ordre , and of the newe testament . This ment also s . Paule in the seuenth Chaptre of his epistle sent to the hebrewes , sayeng that the preisthode of Aaron is abolished , & put cleane away , & christes preisthode set in his romth , & place whiche is after that ordre not of Aaron , for after that ordre Christ dyd ones for all offre him self a sacrifice to god his father , as Paule saith often to y● Heb. but after the ordre of Melch. wherby sacrifice is offred vnder the forme of bread & wine , in the sacrament of th aulter . For in this point as I haue afore proued , resteth christes propetual & continual 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 : Cum offers . &c ▪ 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 Hebraei●ocāt altare . Misp●ach , & . 70. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab oblatione . consecrated , 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 mention of an aulter , which is made for sacrifice to be offred therupon 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 amonge 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 maundy ( 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 president , leader , and ruler wher●f was the holy goost the spirite Math. 16. Math. 18. of tru●h , as I wyll anon proue by gods grace , & therfore they erred not in their iudgementes , & sentences , therein establyshed , inacted , & published by their auctoritie . But to the matter , wherin I wil be short . The generall counsayls . Our sauiour christ promised to his apostles , as we read the .xviii. chap. of Matheus gospel , that he wold be in the myddes among them , 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 the 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 counsayle of Nycene , hath these wordes folowynge . Presbyteros immolantes videlicet idolis , & iterum lucta men adeuntes . &c. placuit honorem quidem sedis retinere , offerre autem illis non liceat . That is , We ordeine that preistes , which do offre sacrifice to ydols , & go againe to wresteling , shal retayne or kepe still , theyr dignitie , or promotion , but it maye not be lefull for them to offre . Lo this greate assemble of learned counsaylers , dyd ordeine that preistes , whiche dyd make sacrifice to ydolles , shulde not offre sacrifice to god , whiche must neades be vnderstande of the sacrifice of the masse , for asmuche as none other sacrifice was than , nor now is , propre to preistes . Also the counsayle kepte at Laodicea a citie in ● counsayl holden at Laodicea Cap. 58. Assia about twelue hundred yeres before this our tyme , this dyd inacte . Non oportet oblationes in domibus ab episcopis , vel presbyteris offerri . It behoueth not sacrifices to be offered of bysshops or preistes in houses . Who can denye , but this ordynaunce was made of the sacrificy of the masse ? In lyke maner the counsell holden Cap. 4. Affricane counsayle . in Affrica , at the which S. Austen was , doth declare by an ordynaunce made of them therin assembled , that the masse is a sacrifice , sayeng . In sacramentis corporis & sanguinis dni nihil amplius offerat̄que quod ipse dns tradidit , hoc est , panis , & vinum aqua mixtum . That is to wyt . let nothinge more be offered in the sacramentes of our lordes bodye and bloud , than that , which the lord hym selfe dyd teache , that is bread and wine , meddled with water . Note Note thys reader . wel here , good reader , two thinges , whiche this acte conteyneth , the fyrst that the masse is a sacrifice , because the bodye , and bloud of chryste is offered therein vnder the fourme of breadde and wyne myxed wyth water , the seconde , that oure lorde Christe Iesus dyd teache that nothynge elles , but breade and wyne , meddled with water shoulde be offered in sacrifyce in the sacramente of our lordes bodye and bloude , whyche doth well agree with Saynt Cypryans sayenge afore rehersed , so that this sacryfyce of the holye masse , & also what thinges shulde be offered therin , was instituted & ordeyned by christ . Furthermore marke , reader , that this counsell affirmeth , that wine is mixed with water in the chalice at masse , by christes teachynge , as dyd Cypryan before that tyme longe , and yet there is no commaundemente in the scrypture to meddle wine with water at the masse , nor yet any one A truth not expressed in scripture . sentence to teache vs that thynge , and therefore they are farre deceaued ( as I sayde afore ) whiche defende that nothinge pleaseth god , whiche is not commaunded in the scripture to be done ( as Martyn Luther sayth ) and that there is no truth necessarye to be beleued of christen people , but that only , whiche is expressely conteyned in scripture , the whiche howe false it is , I will declare in my boke of traditions , whiche god wyllynge , shall ● booke of traditions . be shortely put forth . But nowe to the counsayle , whiche was holden at Nicea a citie in Bithinia the yere of our lorde . 327. whiche thus Canone . 18 sayth . Peruenit ad sanctum concilium , ꝙ in locis quibusdam , & ciuitatibus , ptesbyteris diaconi sacramenta porrigant . Hoc neque regula , neque consuetudo tradidit , vt ij , qui offerendi sacrificij non habent potestatem , ijs , qui offerunt , corpus Christi porrigant . It came to the holy counsaile , that in certaine places and cities , the deacons do geue to the preistes the sacramentes , whiche neither rule , nor custome , taughte , that they whiche haue no power or auctoritie to offre sacryfyce , shulde gyue Christes bodye to them , whiche do offre . Doeste thou not heare ( good reader ) that this holy generall counsayle , whiche is one of the foure , that saynte Gregorye sayde he estemed as the foure gospels , doth affyrme that the preistes do offre sacrifice , whiche the deacons haue none autoricie to do , because they are not preistes , and therefore thys was spoken of the sacrifice of the masse onlye , for all other sacrifices the deacons maye offre ? Who wyl not rather geue credence to this counsaile & so many learned men therin assembled , by the holy ghoost , as saynt Gregorie Nazianzene Ieromes maister saith oratione .xviii , affirmynge thus plainely the masse to be a sacrifice , rather then to Martyn Luther , with all the rablement , of that sorte , whyche hauinge no grounde to leaue to , but scrypture wrested from the ryght meanynge of it , into a wronge sence , do affirme the contrarye ? Also the same counsayle thus hathe agayne . Generaliter autem cuilibet in exitu posito , & poscenti sibi communionis Cap. 13. gratiam tribui , episcopus probabiliter ex oblatione dare debebit . But the Byshop wisely oughte to geue to euery man at his departyng here hence , & desyrynge the grace of communyon to be giuen him , the sacrifice . But nowe to the fyrste counsel of Ephesus , whereat saynte Cyryll was , almoste twelue hundred yeres passed , wyth two hundred byshoppes assembled , whiche In epistola ad Nestorium . thus hath . Nos annuntiantes mortem fili dei , id est Iesu Christi , & resurrectionem eius , & in coelos ascensionem pariter confitentes incruentam celebramus in Ecclesiasticis sacrificijs seruitutem , sic etiam ad mysticas benedictiones accedimus , & sanctificamur participes facti corporis , & praeciosi sanguinis Christi , non vt communem carnem percipientes , ꝙ absit , nec vt viri sancti facti , & verbo coniuncti , sicut dignitatis vnitatem , aut sicut diuinam possidentes habitationem , sed vt vere viuificatricem , & ipsius verbi propriam factam . That is . We declaringe the sonne of goddes death , Iesu Chryste , and confessinge his resurrection , and also his assension , in to the heauens , do celebrate a seruyce , or an honouringe , vnblouddye , or without bloude sheddynge in the sacrifices of the church . Also we so come to the mysticall blessynges ( the consecration ) and are halowed , or made holye , or cleane , beynge made partakers of Christes bodye , and preciouse bloude , not receauyng it as common flesh ( whiche god forbydde ) nor as of a man made holy , and ioyned to the worde , as a vnitie of dygnitie , or as possessyng a godly habitation , but as flessh verelye geuyng lyfe , and made propre to the word , that is the sonne of god . Doest thou not see here ( good chrysten reader ) that this greate counsayle of two hondred byshoppes , amonge the whyche saynt Cyrille was heade and chiefe , doth call the seruice done of the preistes at masse , a seruyce Obserue this well reader . vnbloudye in the sacrifices of the churche ? can that be otherwise taken , than of the sacrifice of the masse , wherein the preiste serueth and honoureth god by offerynge to hym in sacryfice the verye bodye and bloude of his sonne Christe Iesu without bloud sheddynge , vnder the fourme of breade and wyne ? Heb. 9. & . 1● . Christe on the crosse ones offered him selfe a blouddye sacrifice to god for our synnes , and is not after that forte by his bloude sheddyng offered in the masse , because he can dye no moore , as Paule saythe to the Ramaynes the syxte chapter , yet that notwythstandynge , Christ ones offered vppon the cros is daylye offered at masse . he is daylye offered in the masse withoute bloude sheddynge as thys holye counsayle sayethe , and al the wrytters vpon the scripture , bothe latins , and grekes specially . This counsayle moreouer affyrmeth in theyr epystle sente to Nestorius the heretique , that the worthy receauers of Christes blessed The masse is a sacryfyce propitiatorye . bodye and bloude are made holye , or cleane thereby , and therfore the masse is a sacryfyce not of prayse onelye , but also of appeasynge goddes wrath , and purchasynge to vs cleannes , or holynes . Fynallye it is to be noted diligently , that this great assemble of lerned byshoppes calleth Chrystes flesshe . Viuificatricem , that is , the gyuer of lyfe , and that whiche geueth lyfe to them , whiche lefullye and purelye do receaue it , the whiche declarethe , that Chryste sayenge , Caro non prodest quicquam , Io: 6. the flesh profiteth nothing , dydde not meane that hys flesshe worthelye receaued vnder fourme what christ ment saieng the flesshe profytethe nothynge . of breade in the holye Sacramente dothe profytte nothynge , as the heretyques do expounde it , but that the Iewes carnall vnderstandynge hys wordes spoken of the eatynge of his flessh , whereby they thoughte he mente they shoulde eate it rawe , blouddy , or sodden , cutte out in peeces , as meate is wonte to be solde in the shambelles , shulde profit nothyng , as bothe Saynt Austen & Cyryllus also doth expounde that wordes of Christ in Iohan , the flesh profiteth nothyng , or els christ ment that his flesshe of it selfe withoute the spirite ioyned to it , and the godhede , as the Iewes beleued it was not , but onely the flesshe of a pure man , & not of him which was very god & man could profyt nothing , but A booke of the sacrament of the aulter . of this text I haue spoken at large in my boke of the sacrament of the aulter , therfore nowe I wyll passeouer it whiche I haue touched by the waye , takynge an occasion of this holy counsailes wordes , affirmynge christes blessed flesshe , beynge ioyned with the godhead , to gyue man lyfe , when it is worthelye receaued of hym in the sacramente of the aulter . Nowe to go forwarde , I wyll reherse the wordes of a counsell holden at Neocēsaria , Cano . vli . whych are these , Presbyteri ruris in ecclesia Ciuitatis episcopo praesente , vel praesbyteris vrbis ipsius , offerre non possunt , nec panem sanctificatum dare , calicemque porrigere . That is . Preistes of the countrey , or that dwell out of the citie , may not offre in the church nor geue the breade halowed , and the cuppe , the bysshoppe beynge present , or the preistes of the same citie . Here is euident mention made of the preistes offerynge sacrifice vnder the fourme of bread and also of wyne conteined in the chalice This hathe in fewe wordes the counsaile kept at Laodicea , a citie The counsel kepte at Laodice● . in Asia , sayenge , Tunc Laici sibi tribuent , & ita sancta celebrabitur ob latio . that is to witte . Than the laye men shall geue to them selfe peace ( by kyssyng the paxe ) , and so the holy offeringe , or sacrifice shal be celebrate . What man wyll , or can , yf he wolde neuer so gladlye , denye that this was spoken of the sacrifice of the masse ? Seing therfore , good reader , that not onelye fygures of the olde testament , the holye prophetes , and dyuers textes of the newe testamente wyth the expositions of the eldeste , and greateste learned doctoures , but also these generall counsayles , and dyuers other , whiche were ledde , and guided with CHRISTES presence , and the holye ghostes alsoo , haue thus playnely , and strongelye sette vp , and establyshed the sacryfyce of the masse , ageynste the whyche no man dydde speake , or wryte by the space of .xv. hundred yeres , whan Martyn Luther began to barke agaynste it , as the dogges are wonte to barke at the lyghte of the moone in the nyght , geue thou rather stedfaste credence vnto all those wytnesses approuynge , yea prouynge the masse to be a sacrifyce , than to Martyn Luther lutynge out of tewne . Now though Luther Inteth oute of tewne . this whyche is alreadye wrytten in thys booke were ynoughe , and sufficiente , too persuade euerye man , not wedded to his opinion , to beleue that the masse is a sacrifyce , appeasynge goddes wrathe towardes man , yet to stoppe all bablers mouthes , I wyll goo further in thys matter , and shewe what the holye apostelles haue doone , touchynge this thynge before whome CHRISTE made hys maundy , and to whom he gaue power , autoritye , and also commaundemente , to offre hys bodye and bloudde in sacryfyce , as he hadde done him selfe before , Luc. 2● : 1. Cor. 11. sayenge to them . Hoc facite in meam commemorationem . Do ye this in remembraunce of me . These disciples of Christ did make certaine Canons , or rules for the instruction of Christen people , the whyche saint Clement , the apostle Paules company on in preachinge the gospell , dyd gather together , and put them in writinge , as Damascene Lib. 4. ca. 18. saith , whiche dyd so greatly esteme , and regarde the same rules , that he dyd numbre , and reherse them amonge the bookes of goddes holye worde , and therfore their wordes ought to be without al dout beleued . They thus write , Si quis episcopusvel presbyter preter Canone . 3. ordinationem domini , alià quedam in sacrificio offerat super altare , id est , aut mel , aut lac , aut pro vino siceram &c. contra constitutionem domini faciens , deponatur congruo tempore , If any bysshoppe , or prieste do offre vpon the aulter in Note reader the holy apostles iudgementē in this matter sacrifice certen other thynges besyde ouer or aboue the lordes ordinaunce , that is to wyt , either hony or mylke , or in stede of wyne , drink made of corne or fruites , doynge against oure lordes ordynaunce , let him be deposed in a mete tyme . Lo the holye apostles of Christe , whiche learned the gospell of him , and reaceaued the holye ghost , the spirite of truth , teaching al trouth The masse is a sacryficeinstitute by Chryst . to them , do playnely affirme , that the masse sayde of the preiste , is a sacrifice , of chrystes owne institution , and ordinaunce . Dydde not they knowe the truthe ( supposest thou good reader ) better than Martyn Luther or any of his scoole ? Heare what Tertulian wryt with in clxxx . yeares of chryste sayenge Tertul. de praescri . Veritas illis adiudicanda est ▪ qui in ea regula in cedunt , quam ecclesiae ab apostolis , apostoli a Christo Christus a deo accepit . That is , the truth must be adiudged to them whiche do walke in that rule , whiche the churches or congregations of the faithfull , haue receaued of the apostles , the apostles of christ , Christe of God , but the churches dydde receaue this doctrine , concernynge the sacrifice of the masse , of the apostelles , as Saynt Ireneus testyfyeth , whose wordes are Lib. 4. Ca. 32. rehersed before , and here the same doth also appeare playnelye by thys canon , or rule made of them , therefore the churches of Chryste , haue the truthe on theyr syde , whiche 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 occasion of harme or hurte to the people , geuyng to them 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 , & dyuellyshe 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. Clement . 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 sacrificium , qui efficiat hunc panem corpus Christi tui , & quod in calice , est , sanguinem 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 Clement , 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 from 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 inuestigationem 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 them his holy spirite ( which now these dayes many do arrogantly callenge but vntruely ) euen 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 datum est nosse mysterium regni dei . It is geuen , 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 , whiche sayth . Esdras interpretatus est eis verba legis . Esdras dydde expounde to them the wordes of the law . Paule wrotte his epystles to the bysshoppes , that they shoulde declare them to the people vnlearned . All sortes of meates are not Vide Gregoir Nazianze . in apologetico . meete for all ages of folke . Milke is good for chylderne , stronger meates for yonge lustye men , moyster meates are beste for aged men , whyche are drye of complexion , 1. Cor. 3. in lyke maner all men are not apte and meete to seede on all the scripture indyfferentlye , but Heb. 5. those onelye , whiche haue good wyttes and haue spent theyr studye therin by gods callyng . Now it is true , the moore pitie , that Saynte Hierome . wrytte in an epistle to his frende Paulyne , complaynynge lamentably of the vnreuerent handlynge of scrypture . Hierom epistola . ●8 : Saynt Clement sayth the seconde boke to S. Iames , the law of god can not be vnderstand withoute a teach●r . Note good reader the vnreuerent handl●●g of scriptu●● , Thus he sayth . The husband men , morter makers , smythes , cutters of woode , woull men also , and fullers , and other diuers craftes men , absque doctore esse non possunt , quod cupiunt , without a teacher can not be that whiche they couette to be , that is , cunnynge in theyr craftes . Quod medicorum est , promittū● medici , tractant fabrilia fabri . Sola scripturarum ar● est , quam omnes passim vendicant , hanc garrula anus , hanc del●rus senex , hanc sophista verbosus , hanc vniuersi praesumunt , lacerant , docent , anteque discunt . In englyshe . The phisitions do promyse that , whiche doth appertayne to them , the smythes or craftes men , whiche worke with the hande , do handle , or exercyse thynges belongynge to handycraftes men or smythes . Onelye the craftes of scrypture is , whiche all men indifferently do clayme , this the bablynge olde wyfe , this the dotynge olde man , this the sophister full of wordes , this all men do arrogantlye take vpon them to know , they rent it in peces , or geue to it many woundes , they teache it afore they learned it . This wrote saint Ierom against men , & women of his time , whiche dyd arrogantly , and vnreuerently handle gods holy word , but what wold he now saye ( thinkeste thou good reader ) If he were lyuynge at this tyme , whan men and women are in this matter so fautye , as they neuer haue bene heretofore ? wolde no● he greatly lament , & bewaile this our wonderfull blyndnes , and detestable presumption , whereby we neyther by shame , nor yet by feare do forbeare to clayme vnto vs the knowledge of the scriptures , whiche we neuer studied , or els but very lytell , yea we stycke not to callenge to vs the holy goost , the spirite of truth , comparyng our selues therein with the apostles of christ , whiche anone became teachers of the gospell , beynge fyshers rude and vnlearned a litle before This Such flatterynge preachers whom Saint Gragorye Nazianzene Ieroms mayster calleth euentriloquos that is speakers of the belye , beca●se in al th●ir words m●y prouide for the b●lye . is a straunge fondnes , and a marueilous presumption , our lorde amende it . Some preachers haue not ben ashamed in their sermons to brynge the lay people into this fooles paradise , praysyng their cunnyng in the scriptures , which they neuer vnderstode them selues , but they studie to please theyr hearers and seinge their eares itche , they clawe them and with pleasaunte saienges they deceaue the innocentes hartes . But I will recyte a lytle more of saynt Ieroms wordes out of the saide epistle , which thus writeth : Alij adducto supercilio grandia verba trutinantes , inter mulier culas de sacris literis philosophantur . Other wayenge , examinynge or iudgyng with a stately , or a lourynge countenaunce greate wordes , doo reason lyke studentes of wysedome amonge women of the holy scripture . Was this at anye tyme truer ( good reader ) then it is euen nowe in our dayes ? yet Ierome goth on sayeng . Alij discunt ( proh pudor ) à faeminis quod doce ātviros , et ne parum hoc sit , qua dan facilitate ●borum immo audacia edisserunt women do teache men , and men other that , which they vnderstand not them selues . alijs , quod ipsi non intelligunt . Other lerne ( alas for shame fastnes ) of women , that which they shold teach men , & lest that myght be a lytle , they declare to other with a certen easynes , or lightenes of wordes , yea rather with boldenes , or trustynge well in them selues , that thynge , whiche they them selues vnderstand not ? Do not men euen so nowe amonge vs , whome women arrogantelye do teache , and men also that thynge whiche they do not perceaue them selues ? Saynt Gregory Ieroms maister sayth , all suche men are touched in the common prouerbe , In dolio discere artem figuli , hoc est in periculo animarum doctrinam discere pietatis . To lerne a potters crafte in a tunne , pype , butte , or a hogges heade , that is , in the daunger of soules to learne the doctryne of the knowledge of god . Hytherto that saynt , playnlye reprouynge As I of kent many men of our tyme . Some women can say moche of the scripture without the boke , but they vnderstande almoost no worde therof . They are not ashamed ( suche is their shameles pride , and impudent arrogancy ) to boast that they haue ouercome , and confounded euen the doctours of diuinitie by reasonynge in scripture , whan in deede they do but bable without lerning and all reason , yf they meete with any cunnynge man therin , whiche I my selfe haue often times proued true . Let them beware of gods curse , whiche he threteneth to all suche by his prophet . sayenge . Esa. 5. Vae qui sapientes estis in oculis vestris , & coram vobismetipsis prudentes . Cursed be you whiche are wyse in your owne sighte , and polytike before youre owne selues . Doth not this gods curse touche them , whiche do thinke that their wittes . and learning doth farre excell As Lather ●oth , & hys scholers . the wittes , & lerning of al the auncient wryters , and do folowe their owne fonde fantasie , and leude dreames in construynge , and vnderstandynge goddes holy worde rather than the olde writers ? Saint Basyle & saint Gregory Ieromes maister were not so proude , and arrogant as those nowe be . For they beynge very excellently well lerned in the tongues , in logicke , thetorike , philosophie , and diuers other sciences , sought the vnderstandynge of the scripture oute of their elders bokes , as the historie Lib 1● . cap. 9 . of Eusebius doth reherse sayeng , They gaue their studye to holy scripture , not folowing their own Scripture must be learned of the doctours . presumption , but the writinges of their auncetours , & their autoritie to vnderstand the same , which it was euident to haue reaceaued the rule to perceaue the scripture of th apostels and their successours . Contrary to this men doo in these miserable dayes , of their owne heades & wittes , thinking to vnderstand gods word , as did the heretike Aetius , Triper . Histo. li. 5 Cap. 45. saienge that god had opened to hym those thinges , whiche he hyd from his apostels , as the storie maketh mention . Doth not euen so at this our time Martin Luther , and his scholers , whiche deny the masse to be a sacrifice , whan the apostles taughte the cleane contrary , as I haue afore declared largely ? S. Dioni lib. de caelesti hierarchia . Ca. I , Dionise Paules scholer , teacheth vs an other lesson , how we shulde study scripture , & whom we shuld folow in the vnderstandyng of it , his wordes are these . Ad sanctissimarum scripturarum intelligentias , prout illas a patribus accepimus , contuendas pro viribus pergamus . Lette vs procede to loke on the vnderstandynge of the moost holy scriptures , accordynge to oure strengthe , or power , as we haue harde , or receaued of the elders . Do we not here see , that this father , whiche was a greate philosopher , and verye well learned in dyuers knowledges afore he was conuerted by saint Paule , & was taught the fayth by hym , wolde not presume to studye the scripture without the doctours , and elders bokes , whiche he studied to vnderstande it ? Therefore if thou wilte study the scripture to profyt therein reade saint Austens bokes , sainte Ieromes , Chrisostoms , Ambroses Cyprians , and suche other , whiche do sincerely , truely and catholykely expownde the scriptures to the auauncinge of the truth , and the thrustynge downe of errours , and heresie . Preistes of Cesarea cappadocie coulde not be persuaded to leaue the faith , Q● eis suffecerint ad vtilitatem sui antiquae patrum narrationes , & velut quaedam turres murum fidei indeclinabilem Triper . Histo. li. 7 Cap. ●6 . seruauerunt , Bycause the auncient expositions of the fathers sufficed them to their proffitte , and dydde kepe , lyke as certaine towers , the wall of faith vpright . And where men saie that god is as lyberall now as he was in the apostles tyme to them , and therefore he can geue euen nowe also the holye ghost to euery man , and woman , for the vnderstandynge of his worde the scripture . I graunte that god is nowe as lyberall in dede as he was than , but yet thervpon it foloweth not that he dothe nowe geue the spirite of knoweledge in the holye scripture without all laboure and why god did geue to fysshers his holy spirite to vnderstand the scripture studye as he then dydde to his apostles , to confounde the greate clerkes , and lerned men by the simple , and vnlearned fysshers , and by ther teachyng to conuert to the faith the hole world , that thereby his almighty power might be knowen , his blessed name glorified , & the vertue of his sonnes deathe christ our sauiour estemed the cause ( as in dede it was ) of that so great a myracle . This , I saye , was the cause whye at the begynnynge of christes religion and fayth , rude fysshers hadde geuen them suche knoweledge in the scripture without all labour , and study geuen to it of their partes . God then shewed hys greate lyberalytye , in feading fyue thousande men , besyde women and chyldren , with fiue barly Io. 6. loues , and two fysshes , as sainte Iohan testyfyeth , but shal we therfore loke for anye lyke thinge now in oure dayes ? Chryste at that tyme dydde worke dyuers myracles , whych he worketh not at this tyme , nor neuer wyll hereafter . He is therein lyke to one that plantethe yonge trees , or setteth herbes , whyche while they be tendre , and yonge , not yet well rooted in the earthe , he often watereth , but after they are growen vp , and haue taken well rootes , than he ceassethe waterynge them , so christ A similitude oure sauyoure , when he planted the faythe at the fyrste , dydde water it wyth sundrye , and dyuerse myracles , and whan he sawe it well , and surelye rooted in mens hartes , than he lefte waterynge it with myracles . Therefore let vs not looke to receaue the holye goost to teache vs the scryptures , and the vnderstandynge of them wythoute oure studye , and labour as the apostles ones dydde by miracle , for the conuersion of the worlde to the faith , but let vs learne it of the holy doctours , and of the preistes , which are learned , and whose office it is to teache the vnlearned multitude , as witnesseth the holy prophet Malachias saieng . Labia Malach. 2. sacerdotis custodiunt scientiam , & legem requirent ex ore eius , quia angelus domini exercituum est . That is . The preistes lyppes do kepe cunnynge , and the laye people shall often seke , or demaund of his mouth the lawe , for asmuch as he is the messanger of the lorde of hostes , that is of aungels , whiche are called the hoostes of heauen . Aeto . 20. Heb. 13. He is sent by goddes assignement to teache the vnlearned , and doth take charge of theyr soules , as the scripture in manye places wytnesseth . Nowe I wyll shewe the holy doctours myndes in this our controuersye , sens we ought to folowe their iudgement in the vnderstandynge of the scriptures , as I haue nowe declared , that by them we maye perceaue which doctrine is true , and catholique , and which is false , and hereticall . I wyll yet recite here but a certaine of the most auncient , and eldest writers on the scripture , for the yongest almost The olde doctours sayeuges . of them shal be about nyne hundred yeres olde , because men saye that the sacrifice of the masse was inuented of late , and set vp by preistes coueteousnes for lucre , that they maye se theyr folye , and forsake it in tyme , leaste it at the length ( as it must neades ) brynge them to vtter confusion , in bodye , and soule . But to the rehersal of the olde writers in this matter , amonge the whiche Theophilactus shall occupy the first place , sayeng : Quaere● Theophilac . In Heb , 10 aliquis , num & ipsi sine sanguine immolamus ? Ita quidem , sed Christi tunc reminiscimur obitus , & vna nobis est immolatio , non multae , quandoquidem est & ille semel oblatus , eundem enim semper offerimus , vnus est enim sanguis , & semel effusus . Vnum est corpus non multa , quiuis fuerit pro multis oblatum , & item vna est , quae offertur , hostia . Hanc namque semper ut praesentem offerimus . That is . Some body wyl demaunde wether we do sacrifice without bloud or no ? we do so surely , but then we remembre Christes death , and we haue one sacrifice , not manye , for as moche as Christe also hath bene ones offered in sacryfyce , for we offre alwaye the sam● , the bloude is one , & shedde ones . The body is one , not many , thoughe it bathe bene offered vp in sacryfyce for manye , and also the hoste is one , which is offred . For we alwaye offre that same as present , hitherto Theoph. No man can desire playner wordes than these are , of this greate clerke , to proue that the masse is a sacrifice . Rupert also confirmethe this , saieng . Quotidie in altari sancto Lib. 1. coment . in Dani. ca. 14. oblationes eius , sacrum celebramus mysterium . We do daiely celebrate in the holy aulter the holye mystery or sacrament , the sacrifices of christ , Fulgentius whiche was aboue a M. yeres sence agreeth with Fulgentius li. 2. ad Monimum this verity , saieng . Dicis te a nonnullis īterrogatū de sacrificio corporis & sanguinis χρι , quod plerique soli patri existimant immolari , cum ad patrem litantis destinatur intentio , sacrificij munus omni trinitati , vno eodemque offertur litantis officio . That is in our language . Thou sayeste , that thou was asked of some men of the sacrifice of the bodye & bloude of christ , whiche manye do iudge to be offred in sacrifice only to the father , whan the intente of him , whiche pleaseth god with sacrifice , is appointed to the father , the gyfte of sacrifice is offered to the hole trinitie , with one , & the same office of him , which obtayneth his desire of god by sacrifice . Also he aunsweringe to the thirde question proposed to him by his frende Monimus , sayth thus . Thou doest aske , yf the sacrifice be offered to the whole trinitie , wherefore the sendynge onelye of the holye goost is desyred to sacrifice , or consecrate the gyfte of our sacrifice ? As verelye ( that I so may say ) god the father hym selfe , from whome the holye goost procedeth , coulde not halow the sacrifice offred to hym , or the sonne hymselfe coulde not make holye the sacrifice of his body , the whiche he offered to raunsom vs , or els that the holye goost shulde so be sente to consecrate the churches sacrifice , as the father and the sonne were not presente , helpinge them , whiche do offre sacrifice . At the length he concluding this matter thus writeth . Quando aunt congruentius ad consecrandum sacrificium corporis Christi sancta ecclesia ( quae est corpus eius ) sancti spiritus deposcat aduentum ? Aedificatio Marke this reader . spiritualis opportunius nunque petitur , qui cum ab ipso Christi corpore ( quod est ecclesia ) in sacramento panis ac calicis ipsum Christi corpus & sanguis offertur . Calix enim , quem bibimus , communicatio 1. Cor. 10. sanguis Christi est , & panis , quem frangimns , participa●io corporis domini est , vt ait apostolus . That is . But whan maye the holy church ( which is Christes body ) more conueniently aske the holy gostes comming to consecrate the sacrifice of christes body ? A spirituall edifienge is neuer desired in duer time , than when the same Christes bodye and bloude is offered in sacrifice , of that his bodye ( whiche is the church ) in the sacramente of breade and wyne . For the cuppe of whiche we do drynke , is 1. Cor. 10. the communion of christes bloude and the breade , that we breake , is the partetakynge of oure lordes bodye . Hytherto this holye father Fulgentius , whole wordes are as manyfeste for the sacryfice of the masse , as they can be , therefore I wyll speake no more of them , but 1. Ambrose l0 1. offi. ca. 41 : reherse saint Ambrose iudgement , that was aboue eleuen hundred yeres synce , whiche this hathe , rehersyng saint Laurences wordes spoken to Syxtus the bysshoppe , whan he was ladde to suffre martirdome . Quo sacerdos sancte sine diacono ꝓperas ? Numque sacrificium sine ministro offerre consueueras . Cui commisisti dn̄ici corporis consecrationem , To. 2. li. 1. offi. cap. 41. cui cōsūmādorū cōsortium sacramētorum , huic cōsortium tui sangui nis negas . Whither goest thou hastly o holy preist without a deacon ? Thou wast neuer wont to offre sacrifice without a ministre . To whom thou hast commited the consecratynge of our lordes body , and the felowshyp of sacramentes to be accomplisshed , to him thou deniest the felowship of thy bloud . Again in a certen oration funeral of the death of valentynyane the emperoure , thus he speaketh to Valentynyane , and To. 1 : Gratian. Nulla vos nox non donatos Prayers & the masse do auayle the dead . aliqua praecum mearum Contextione transcurret , omnibus frequentabo oblationibus . I wyl ( saith Ambrose ) praye for you euerye nyghte , I wyll accustomelye offre sacryfyce for you . Also to one Faustine , ouer muche lamentyng his systers deathe , after manye Lib. 2. epist. 8. wordes spoken to comforte hym , thus he writeth , Itaque non tam deplorandam , qui frequentandam orationibus reor . Nec maesticandam lachrymis tuis , sed magis oblationibus animam eius deo commendandam arbitror . Therefore I thinke that she ought not so moch to be lamented as to be praied for accustomedly . Neyther I thynke she shoulde be made heuye wyth thy teares in wepinge , but rather hir soule to be commended to god with sacrifices . Are not these playne wordes to testifie the holye masse to be a sacrifice profitable for the Prayers & the masse do auayle the dead . deade , & that also prayers of them which do lyue here , be auayleable for them ? besyde this he saith in an epistle to Theodosius the emperour , Lib. 5. epist. 28 whom he had excommunicated for the murder done in Thessalia at his commaundemente .

Ego causam contumaciae nullam in te habeo , sed habeo timoris , offerre non audeo sacrificium , si volueris assistere . I haue no cause in the of disobedience , or froward wyll , but I haue a cause of feare , for I dare not offre sacrifice , if thou wylte be present : was not this ment of the Excommunication once was regarded . sacrifice of the masse , whiche saint Ambrose sayde he durste not offre yf Theodosius th emperour were in the temple , because he was excommunicate ? Then excommunication was feared of the highest estates , and the masse had in great honour , as it ought in dede to be , though both of them now are lyttell regarded , the more is the pite . Ambros . Mar. lib. 5. epist. 5. Missam sacere caepi , dumque offero , raprū cognouicastu lum . S. Austens sentences . lib , 2. retract , Ca. 21 , But of sainte Ambrose ynoughe . Now saint Austen shall speake in this controuersie , whose learning farre amounteth and excelleth any mans , that hath ben synce the apostles tyme , especially in the holy scripture . He was aboue eleuen hundred yeres passed , which thus saieth . Hylarius quidam laicus , nescio unde aduersus dei ministros , vt fieri assolet , irritatus , morem , qui tūe apud carthaginem caeperat , vt hymni ad altare dicerentur de psal morum libro , siue ante oblationem , siue cum distribueretur populo , quod fuisset oblatum , maledica reprehensione lacerabat . That is . Hylarye a certayne laye man , kendled wit wrath , as it is wont to be , against gods mynysters , wherby I knowe not , did breake with cursed reprouynge the custome , whiche than began at the citie carthage , that hymnes shulde be sayde out of the boke of psalmes , at the aulter , eyther before the offerynge of sacrifice , or whan that , which was offered , shoulde be dystributed to the people . Imprynte , good reader , these wordes surely in thy mynde , for they do playnlye make for the defence of the sacrifice of the masse . But yet heare hym againe , affyrmynge that same thynge more playnely , with these fewe wordes . Augustinus . To. 2. epist , 23. Marke reader , howe Christ was ones ●ffred in sacrifice , & yet he is daily offred in the masse Nonne semel immolatus est christus in semeripso , & tamen in sacramento non solum per omnes paschae solemnitates , sed omni die populis immolatur , nec vtique mentitur , qui responderit eum immolari . Is not CHRISTE ones offered vppe a sacryfyce in hym selfe , and that not wythstandynge he is offered in the sacrament for the people , not only through all the feastes of easter , but also euery daye , nother truely he doth lye , whiche aunswerethe , that he is offred in sacrifice . Lo , good reader , this holy man , and excellent clerke , ( with whom Martyn Luther in learnynge and vertue can no better be compared , than a snayle with a hare in swiftnes ) doth playnely saye , that christe is dayly offred in sacrifice , in the sacrament , though he was but ones offered in his owne fourme vpon the crosse , and therefore Luthers & his scolers argument , gathered out of Paule to the Hebrewes , the nynth and the tenth chapter makynge mention that Christe was Note reder that chryste is offered in sacrifice twyse , againste Luthers babling ones offered , is cleane wyppe awaye , and funde of no force , ne strength , as I wyl hereafter more largely declare , god wylling . But saynt Austen dothe this agayne wrytte in this matter . Firmissime tene & nullatenus dubites vnigenitum To , 3. de fide ad petrn̄ca . 19 deum verbum carnem factum , se pro nobis obtulisse sacrificium & hostiam deo in odorem suauitatis , cui cum patre , & spiritu sancto à patriarchis , prophetis , & sacerdo tibus , tempore veteris testamenti animalia sacrificabantur , & cui nunc i. tempore noui testamenti , cum patre & spiritu sancto , cum quibus illi est vna diuinitas , sacrificium panis & vini in fide & charitate , sancta ecclesia catholica per vniuersum terrae orbem offerre non cessat . That is to wytte . Holde thou moost surely , and in no wise doute , that the only begotten sonne god , beinge made man offred hym selfe for vs a sacrifice , & an hoost of swete sauoure to god , to whome wyth the father , and the holy goost , beastes were offered in sacryfyce the tyme of the olde testamente , by the patriarches , prophetes , and preistes , and to whom nowe , that is , in the tyme of the newe testamente , with the father , and the holye ghoste , wyth the whiche he hathe one godheede , a sacrifice of breade , and wyne the holye church catholyqe ceasseth not to offre in fayth and charitie , throughe the whole worlde . Also in another place he sayth . Huius sacrificij caro Lib. 20 , ca : 21 , Contra faustum Christe is dayly offred i● sacrifice , thoughe he was ones offred for al on the cros & sanguis ante aduentum domini , per victimas similitudinum promittebatur , in passione christi per ipsam veritatem reddebatur , post ascensionem Christi per sacramentum celebratur . The flesshe , and bloudde of thys sacrifice was promysed before the lordes commynge , by beastes kylled in sacryfyce of symylytudes , or lykenesses , in the passion of christ it was gyuen by the truth it self , after christes ascension it is celebrate by or in the sacramente . Doth not saint Austen here affyrme that in the sacramente of the aulter the Christes very flesh and bloude are in the masse offered in sacrifice , & not a fygure therof . flesshe and bloude of the sacrifice is euen that selfe same , which was fygured by the sacrifices of the olde testamente before the commynge of Chryste , and offered vpon the crosse in the tyme of the passion , that lyke as in the time of the olde testamente , Chrystes flesshe and bloud were offered in sacryfice by symylytudes , so at the tyme of his death they were offered wythoute fygure , or lykelenesse in his owne fourme , and dayelye are in the Sacramente vnder the fourme of breade and wyne . Moreouer the same Doctoure thus writeth , Populus christianus religiosa solemnitate memorias concelebrat martyrum , & ad excitandam Lib. 20. ca. 21. Contra faustum imitationem , & vt meritis eorum consocietur , atque orationibus adiuuetur , Ita tamen vt nulli martyrum , sed ipsi deo martyrum constituamus altaria , quiuis in memorias martyrum . Quis enim antistitum in locis sanctorum corporum altari assistens , aliquando dixit , offerimus tibi Petre , aut Paule , aut Cypriane ? sed quod offertur , deo , qui martyres coronauit , offertur . This it is in englysh . Christen people do celebrate the remembraunces of martyrs , with a godly , or a deuout solemniti , both to stirre or The merit●s of martyrs and theyr prayers do profytte the worshipers of them . encourage men to folowe them , & also the by their merites they might be made felowes wyth theym in heauen , and helped wyth their prayers , yet so that we do sette vp aulters to none of the martyrs , but Lege August : lib : 22. ca. 1● , De Ciui dei to god hym selfe , although we do it for remembraunce of the martyrs . For whiche of the byshoppes beynge at the aulter in the places of the saintes bodyes , hath sayde at anye tyme . We doo offre sacrifice to the O Peter , or Paule , or Cypryane ? But that whyche is offered in sacryfyce , is offered to GOD , that hathe crowned the martyres . No man coulde speake more playnelye agaynste three of Martyn Luthers heresies , then in these fewe wordes Saynte Austen hath done , allowynge fyrste that saintes do praye Saintes do pray for vs Saintes merites do profytte vs . for vs , and thereby we are helped Secondelye that their merytes do profytte vs , Thyrdely that the byshoppe at the aulter dothe offre sacryfyce to god , the whyche in an other place of hys workes he he affyrmeth to be done by good autoritie , that is of the gospel whiche telleth that Christ at his laste supper offered his bodye in sacrifice , for these are his wordes . Augustinus lib : ● , ca. 20 : De trinitate . Infantes non nouerunt quod in altari ponitur , & peracta pietatis celebratione , consumitur , vnde vel quo modo conficiatur , vnde in usum Consumed therfore the bread after the consecration remayneth not as Frith wold it shulde . religionis assumitur . Chyldrene , whyche can not yet speake , knowe not what thinge is put vpon the aulter , and is consumed whan the consecration is perfetlye doone , whense or howe it is made or consecrated , of what it is taken in to vse of relygyon . It folowethe in that place of saynte Augustyne . Et si nunquam discant experimento suo , vel aliorum , & nunquam illam rerum speciem videant , nisi inter cèlebrationes sacramentorum , cum offertur , & datur , dicaturque illis autoritate grauissima , cuius Math. 26 , corpus & sanguis sit , nihil aliud credent , nisi omnino in illa specie dominum apparuisse oculis mortalium , & de latere tali percusso . liquorem illum omnino fluxisse . Althoughe they neuer learne by theyr owne experience , or other mennes , and they neuer see that kynde of thynges , excepte it be amonge the celebratyons of Sacramentes whan the sacryfyce is made , and gyuen , and sayde to them wyth greateste autorytye , whose bodye and bloud it should be , they wyll beleue nothynge elles , but that our lorde hath appeared in that fourme to the eyes of men , and that lycoure to haue runne out of suche a syde streken . This saynt Augustyne . Agayne in an othere booke this he writte . De ciui dei . li. 10. cap. 20. Christ doth offre hym selfe at the masse , and he is the sacrifice therein offred . Per hoc & sacerdos est offerens , & ipse oblatio . Cuius rei sacramentum quotidianum esse voluit ecclesiae sacrificium , cum ipsius corporis sit ipse caput , & ipsius ipsa sit . corpus , tam ipsa per ipsum , qui ipse per ipsam suetus offerri . That is thus much in englyshe . By that both he is a preist offerynge sacrifice , and he is the sacrifice . A sacramente of the whiche thinge , he wolde , shulde be the daylye sacrifice of the churche : For asmoche as he is the heade of that bodye the churche , and the churche is his bodye , as well the church by Christ , as Christ by the church is wont to be offred : This saint Austen : Now I beseche the , good reader , what doest thou call the dayly sacrifice of the church , but the sacrifice of christs body & bloud , accustomed dayelye in the masse , to be offered of the priest ? Wherin is Christe wont to be offered in sacrifice by the churche , excepte it be in the masse ? What man , excepte he be very affectionate , and blynd will not rather gyue credence to this greate clerke sait Austen , than to Luter , or any other taughte in his schole ? But of this holye doctours sentences written in this matter , the learned may reade muche more in his bokes , whiche I doo passe ouer , lest my booke shulde be S. Hierome aduersus lucif●riano● . To. 2. to longe , and tedious , Therefore I wyll go to saynt Ierome , which confirmeth this truth , sainge , while he sheweth that a preist is the salte of the earth . Sacerdos quippe prolaico offert oblationem suam . For as moche as the prieste offere the his offerynge or sacrifice for the laye man . Doth not here saint Ierom affyrme that the preiste offereth at the masse sacrifice for the lay man ? Estesones he sayeth . Nec moses dedit vobis panem verum , sed dominus Quaest ●● , ad ●●edibiam . Christ is eaten in the sacramente of the aulter , & hys bloudde drunken . Iesus , ipse conuiua & conniuium , ipse commedens & qui commeditur , illius bibimus sanguinem , & sine eo potare non possumns , & quotidie in sacrificijs eius de genimine vitis verae , & uineae sorec , quae interpretatur electa , rubentia musta calcamus , & nouum ex his vinum bibimus de regno patris . Moses hath not gyuen to you verye breade , but oure lorde Iesus , he is the gueste , and the feaste , he is that eatethe , and whych is eaten , we do drynke his bloude , and withoute hym we cannot drynke , and we daylye treade or presse downe in hys sacryfyces newe redde wyne of the true vynes , and the choosen vyneyardes generatyon , and we drynke of these , newe wyne of the fathers kyngedome .

Thys sentence of Saynte Hierome manyfestely makethe bothe for the presence of CHRISTE hym selfe in the holye Sacramente of the aultar , because it sayethe that CHRISTE hym selfe is the feaste , he that is eaten , and we drynke hys bloudde , and also for the sacryfyce of the masse , wherein the same CHRISTE is offered in sacryfyce .

I lette passe manye other textes , of thys holye Doctoure , and go to the rehearsall of other mennes sayenges , amonge the whiche Damascene thus speakethe . Damas . l●b. 4. ca. 14. Etsi quidam exemplaria corporis & sanguinis domini , panem & vinum vocauerunt , vt deifer vocauit BASILIVS non tamen , post sanctificationem dixit , sed pri usque sanctificaretur ipsa oblatio , ita vocabant . That is . Albeit certaine men haue called the breade and wyne samples of our lordes body , and bloude , as the godlye Basyll hath called them , yet he called them not that after the halowynge , or consecration , but before the sacrifice was halowed , or consecrated , so they dydde call them . This Damascene wrote aboue eleuen hundred yeres passed afore this oure tyme . In the whiche belefe was also Gregorius Nazian. in apologetico . saint Gregory Ieronis maister , whiche wrote this , almoste twelfe hundred yeres synce Sciens quoniam nemo dignus est summi dei sacerdos esse , vel sacrificium offerre , qui non prius exhibuit se hostiam viuam , deo placentem &c. Knowynge that no man is meete , or apte to be a preiste of god the hyghest , or to offer sacrifice , which hath not set abrode hym selfe ( by vertuous lyuyng , and mortifieng his lustes ) a quycke hoost , pleasynge god , and so forth as Paule writeth to the Romaynes . Furthermore writynge of preistes dignitie Rom. 12. he thus saythe . O sacrificia mittentes incruenta sacerdotes . O anim arum custodes magnifici . O magnum figmnetum dei manibus In uersibus : in vestris ferentes . O preistes ( saith Gregory Nazianzene ) sendynge , or geuynge sacrifices vnblouddy . O the kepers of soules , whiche do greate thinges . O ye that beare in youre handes the greate workeman shyppe of God . What is to sende or geue sacrifices without bloude sheddynge in this sayenge , good reader , but to offer in sacrifice at the masse the very bodye , and bloude of Chryst , discipulis suis offerendam , quamque modo conficiunt sacerdotes . Nihil habet ista , quam illa minus , quia hanc non sanctificant homines , sed Christus , qui illam sacrauerat . Vt enim verba , quae locutus est Christus , eadem sunt , quae nûc quoque socerdos pronuntiat , ita eadem est , quae tune fuit , hostia . In englisshe . This holy sacrifice whether Peter doo offre it , or Paule , or els a preist of what meryte in lyuyng so euer he be , is the same , that our lord gaue his dyscyples to be Luc. 22 , offered , and that nowe the preistes do make or consecrate . This hath nothynge lesse than that , because men do not halow this but Christ , whiche had halowed that . For as the wordes , ( which Christe spake at his laste supper ) be the same , whiche nowe the preist also doth pronounce , lykewise the hoste or sacrifice is the same , whiche was than . There was neuer man , that set out better and more plainely the blessed sacrifice of the masse , than this holye man Chrisostome hath done aboue eleuen hundred yeres passed . wolde god these his wordes were learned and kepte of al men , in a faste and sure remembraunce , withoute all doutyng in the veryte of them . Note , good reader wel , what lessons here are geuen to vs of this auncient and excellent doctoure . Fyrst he saith , that the sacrifice , whiche Peter or Paule hathe offered , or nowe any preiste dothe offre , what so euer he be , good or yll in his lyfe , is none other but the same , whiche Chryste gaue hys apostles to offer , vndoubtedlye at his laste supper , after he had turned bread and wine into his owne verye bodye and bloude , and offered them in sacrifice to his father For then he gaue them autorite to do that very same , whiche he had afore done sayenge , Hoc facite in mei commemorationem , Doo ye thys in remembraunce of Luc. 22. me . Secondly he saith that the sacrifice , which now prestes do offre at masse , is the same hoost ( hauing nothinge lesse than that had ) whiche Christ gaue hys apostels to offer because men do not halowe , or consecrate it , but Christ , ( that dyd consecrate that geuen to his discyples to offre ) and that by reason the wordes whiche a preiste sayeth at masse , are the selfe same , whyche Chryste spake at his maundy , consecratinge and offeringe his body and bloud . Thus it appeareth that the learnynge of the sacryfice of the masse is not new nor of late inuented , thoughe one Vrbanus Regius in his vngodly boke ( called the comparison betwene the olde learnynge , and the newe ) doth impudently without learning ( eytheir olde or newe , that good is ) affyrme , Vrbanu● Regius boke translated out of Latī into english by wyllyam Turner is ful of heresy that it is , as herafter I wil by gods grace declare . But nowe ones againe to saint Chrisostome , lettynge passe this hereticall boke of Regius ( sette forth in latine by hym , & translated into english by one wyllyam Turner ) Papae ( inquit Chriso . homilia de enceniis Chrisost ) mensa mysterijs instructa est , agnus dei pro te immolatur , sacerdos pro te angitur , seraphin astant , omnesque incorporeae virtutes pro te cum sacerdote intercedunt , sanguis in cratere in tuam purificationem , ex immaculato latere haustus est , & non crubescis neque propitium tibi facis de um ? That is to wytte . The table is furnysshed with thinges secrete , or hyd in wordes , or ceremonyes , The masse is a sacrifice propitiatorye , and profitable not onlye to the sa●er of it , but to other also . the lambe of god is offered in sacrifice for the , the preist is in an anguish for the , the aungels called Seraphim are present , and all powers hauynge no bodyes , do pray , and make intercession for the with the prieste , the bloude in the cuppe is drawen out of the immaculate syde for thy purgynge , & art not thou ashamed , nor doeste make god mercyful to the ? O lord howe manyfeste are these wordes , both to proue the very presence of Christ in the sacramente of th aulter , and also the masse to be a sacrifice , The masse is a sacrifice propitiatorye . not of laude , and thankes geuynge to god only , but also appeasinge goddes wrath and dyspleasure conceaued againste vs for synne ? The whiche he affirmethe in sundrye places of his workes , of the whiche I wyll alledge yet some , because no man wrote so wel and playnely in this matter , as he dyde ? This he saith ones againe . Cum astat pontifex , is preces diuturnas fundit , quo gratia in sacrificium influat . Whan the byshoppe is presente , he praieth longe continuynge , that grace maye runne in Chrisostom in missasua . to the sacrifice . To be shorte Chrisostome in his masse sayeth , recytynge , the praier , whiche the preist than dyd vse to saye before he went in to the place , where he shoulde offre sacrifice , saieng masse . Domine deus noster emitte manum tuam de sancto habitaculo tuo , & corrobora me ad propositum ministeriun tuum , vt citra condemnation em assistam metuendo altari tuo & immaculatum peragam sacrificium . Sacrifica domine agnum , Immolatur agnus dei , qui tol lit peccata mundi , That is . Send o lorde our god thy hande ( that is thy power ) from thy holy mansion , and make me stronge to this seruyce sette forth , that I may be presente Marke reader . at the dreadefull aulter with out damnation , make perfyt this cleane sacryfyce . O lorde sacryfice thou the lambe . The lambe of god Luc. 22. whiche taketh awaye the synnes of the worlde , is offred in sacrifice . Also he saith . Domine sacrificiorum ritum instituisti , ac solemnis huius , & immaculati sacrificij celebrationem nobis tradidisti , tanque , Christe dyd ordeyne the accustomed mauer of sacrifice doing and not any preiste vpon couetousnes dominus omnium . Thou ( o lord ) hast begonne , taught , or ordeyned the approued custome of sacrifices , and haste deliuered to vs the celebration of this annual , or yere ly , and vndefiled sacrifice , as the lorde of all thynges : doth not this doctoure affirme that Christe dyd institute , and ordeyne the vsage approued in makyng of sacrifices , & taught the apostles to offer him selfe a sacrifice pure withoute spotte of synne ? It is therefore a greate blasphemye to god , and a reproche to CHRIST our sauioure , to ascribe this his dede & ordinaunce to any man , Ceasse therfore that leude sayenge , whych turneth to no lyttel derogation of god des honoure . Beleue this and other auncient writers , whiche do with one assente confesse that the sacryfyce of the masse is of oure sauyours settynge vppe and teachynge . Whyche Eusebius thus Eusebius lib. ● . de euangel. de monst. ca. 10. confyrmethe , after manye wordes . spooken of this matter . Christus post omnia quasi mirabilem quandam victimam , sacrificiūqui eximium deo patri operatus , pro nostra omnium salute obtulit , eiusque rei memoriam , ut nos ipsi deo pro sacrificio offerremus , instituit . Christ after all thinges , whan he had wrought a certayne marueylous hoost , and a verye greate , or excellent sacrifice , he offered it to god for all oure helthes , and he hathe ordeined , that we our selues shoulde offer to god for a sacrifice the remembraunce of the samething Gregorius Emissenus , which was G. Emissenus . Anno. d. ●00 . aboue twelfe hundred yeres afore this tyme , after this sorte , writeth vpon this matter , Quia corpus assumptum erat ablaturus ab oculis nostris , & syderibus illaturus , necessarium erat , ut nobis in hac die sacramentum corporis & sanguinis consecraret , ut coleretur iugitet per mysterium , quod semel offerebatur in praecium , ut quia quotidiana currebat , & in defessa pro hominum salute redemptio , perpetua etiam esset redemptionis oblatio , & perennis illa victima viueret in memoria , & semper praesens esset in gratia . That is to wytte . Because Christ wolde take away the bodye , whiche he toke to hym , from Christ ones offred in sacrifice , on the crosse is d●yly offred in the masse and worshipped . our sight , and brynge it in to heauen , it was necessary that he shuld this tyme consecrate to vs the sacramente of his bodye and bloude that the thynge , whiche was ones offred for the price of our raunsom , shulde be alwaye worshypped by a mysterie , or a sacrament , that because a daylye , and a continuall redemption for mannes helth dydde runne , a continuall also sacrifice of the raunsom shoulde be , & that euer endurynge sacrifice shoulde be had in memorye , and shulde be alway presente in grace and autorytie , What maye be sayde more playnely for our purpose ? This saint Cyprian , of whome I 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 auncientie . Origene also being .xxx Origenes li. i. in Iob. yeres before hym , ( that is within twoo hundred , and , xxv . yeres of Christs byrth ) doth openly 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 dicunt carnem in corruptionem deuenire , & non percipere vitam , quae a corpore domini , & sanguine alitur ? Ergo aut sententiam mutent , aut ab offerendo abstineant , quae prae We eate and drynke christes flesshe & bloud in the sacrament & they are offered at masse in , sacrifice . dicta funt . Nostra autem conson ans 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 spoken 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 opinion 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 the 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 uocationem dei , iam non communis 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 corruption , hauing hope of risinge againe . Hitherto S. Ireneus . 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 difference 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 constituti 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 them , 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 vauntage , and sette vp by them for a sacrifice to get pence with ? But I wyll go forwarde to the martyr s . Alexanders sentence , which is this ( written aboue .xiiii. hundred yeres Alexander sanctissimus . Martir uixit . ●●no d. 119 . afore our dayes ) In sacramentorum oblationibus , quae inter missarum solemnia domino offeruntur , passio domini miscenda est , vt eius , cuius corpus & sanguis conficitur , celebretur passio . Crimina enim atque peccata , oblatis his domino sacrificijs , delentur . Idcirco & passio eius in his commemoranda est , qua redempti sumus , & saepius recitan recitanda , atque domino offerenda . Talibus hostijs delectabitur , atque placabitur dominus , & peccata dimittet ingentia . 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 , oure lordes passion muste be meddled , that his passion , ( whose body , and bloude is made ) maye be celebrate or had in remembraunce . ‡ ‡ And there fore it was not so ones offered on the crosse that it cannot ne ought to be offered in the masse daylye , albeit Luther is of that opion as his scholers be . For crymes , and sinnes are putte awaye , throughe these sacrifices offred to our lorde . Therefore his passion also in these muste be remembred , with the whiche we are ransomed , or redemed , and it muste be oftentymes rehersed . * * The mas is a sacrifice appeasinge gods wrath and purchasynge to vs remission of oure synnes and offered to our lorde . For he wyll be delyted , and appeased , or pacified with suche sacrifices , and wyll forgeue greate synnes by them . For in sacrifices nothinge can be greatter then the body & bloud of christ . Neither there is any sacrifice better th● this , but this excelleth all , whiche muste be offered to our lorde with a cleane The blessed sacramente ought to be worshipped and honoured of christen people thoughe Luther & Frith denied it . conscience , and receaued with a pure minde , and worshypped of all men and women . And as it is better than other sacritices , so it oughte to be rather had in reuerence , and worshipped . Hitherto that blessed martyr saint Alexander , whose saieng shulde the rather be beleued , because he was within a hundred , & twentye yeares of Christe , and a man of hygh perfection in his life , and notably lerned also . This sayeng of this blessed auncient martyr , ought to be beleued of euery christen man , without suspition of deceyt , & colouringe of this doctrine for lucre or gaines , Now , good reader , I haue almost fully declared by the rehersall of the eldeste doctours of christes churche , from whense , and whom , this doctrine of the masse , and the sacrifice therof , hath come to vs , that is to wytte , euen frome Christe him selfe at his last supper institutinge and orderinge them bothe , & that the church was taught the same by his holye apostels & their successours , and obserued it L●terluteth out of tune against the masse cotinually no man again saieng it , tyll Martyn Luther beganne , vpon mere malyce , to lute against it with his stringes farre oute of V●banus Regius tune , and therefore Vrbanus Regius ought to be ashamed to call Ignatius saint Iohn the euangelystes disciple spake of the masse & the sacrifice of it in hys epistle to the Smyrnenses , and ther fore neyther of them is lately inuented thoughe Luther and his scholers say other wise . this the newe learnynge , beynge aboue .xv. hundred yeres olde . But Ignatius ( saint Iohn euangelystes scholer ) doth after this maner wryte of thys sacryfyce . Nemo preter episcopum aliquid agat eorum , quae ad ecclesiam pertinent . Firma eucharistia reputatur quae ab episcopo concessa fuerit , Christus est dispensator totius intelligibilis naturae , propterea non licet sine episcopo , neque offerre , neque sacrificium immolare , neque missas celebrare . No man can do any of those thinges , whiche doo perteyne to the churche ; againste the byshops mynde , or otherwise then he wyll it shulde be doone . Let the sacrament of the aulter be accompted of strength , or assured , whiche shal be graunted of the byshoppe , Christe is the stewarde , or dispenser , of the hole nature , whiche may be vnderstande . Therfore it is not lefull to offer , nor to make sacrifice , nor to say masses withoute a byshoppe , that is , without the consente , and authoritie of hym . Loo good christen reader , this holy martyr saint Iohns disciple doth thus manifestelye speake , bothe of the masse , and also of the sacrifice of it whiche he learned of his mayster Ihon the was taught , & instructed by our sauiour christe at his laste supper both the masse , & the sacrifice of the same . S. Clement saieng masse S. Clement the apostle Paules companyon in preachynge sp●a●ethe of the sacrifice of the masse it is therfore no new thing inuented for lucre of preistes . ( as Bassario cardinall of Nicea saith writing vpon the sacrament of the aulter ) was wont to vse this forme of praieng . Rogamus dne vt mittas spūm sanctum tuum super hoc sacrificium qui efficiat hunc panem corpus χρι tui , & qd in calice est , sanguinem filij tui . That is to say in englysh . We besech the , o lord , to sende thy holye ghost vpon this sacrifice , whiche shuld make this bread the body of thy christ , and also that , which is in the cuppe , the bloud of thy sonne . Againe in the thirde epistle to s . Iames , thus he saith . While we lyue here we must knowe where is the place to offre sacrifice . Qm̄ in alijs locis sacrificare , & missas celebrare non licet , nisi in ijs , in quibus episcopus proprius iusserit , aut ab episcopo regulariter ordinato , tenente videlicet ciuitatem , consecratus fuerit . Aliter enim non sunt h●c agenda , nec rite celebranda docente nos nouo , & ueteri restamento , Haec apostoli a dno acceperunt , & nobis tradiderunt , haec nos do cemus . That is , forasmuch as it is not leful to offre sacrifice , & say masses in other places , but in those , in which the propre bishop hath , or shall commaund , or in that , which hath ben or shal be halowed of the byshop , ordered after the rule , as who saith possessinge the citie . For these thinges ought not to be done otherwise , nor well ( after the maner vsed ) they are otherwise to be celebrate , the new & the olde testament teaching vs . Th apostles hard or receaued these thinges of oure lord , & taught them vs , or lefte them to vs by tradition , which we teache : & commaunde to be doone of other men withoute reprofe , as it foloweth immediately , Lo good christen reader , this holy doctoure S. Paules companyon , in preaching doth playnlye make mention both of the masse , & also of the sacrifice of it , affirmyng that Christ taught his apostles , and they vs , that sacrifice shoulde be offered onelye in places assigned by the bysshop , or in a place consecrated by him whiche is propre byshoppe of the citie . This dothe euidentlye proue that Christe also taught his apostles the masse , & the sacrifice of it , & that they taught the church and congregation of the faithfull people the same lesson , whyche hathe euer since remayned , & shall alwaye tyll the worldes ende , amonge all true and catholyque nations , although dyuers men doo bable , and barke againste it neuer so muche , for the truth of oure lord abydeth for euer , as Dauyd saith , and Christe sente to the church the spirite of truth to abyde with it continuallye , that it shoulde not erre in the faith , beware therefore reader of Luthers pestilent doctrine whiche teacheth againste the premysses . But to be short , s. Dionise Dionistus De ecclesibierar . Ca , ● . the holye apostle Paules scholer conuerted by hym , ( which was afore Christes passion , a famous philosopher ) doth call the sacramente of the aulter , hostiam hostiarum , the hoste of hostes , or the sacrifice of sacrifices , saienge moreouer Ferme non reperitur sacerdotalis muneris mysterium peragi , quod non compleatur in consummatione diuinissimae , eucharistiae , ad vnam perficiente sacrificio collectionem . The mysterye , or secrete of a preistes office is welnygh not founde to be made perfit or done throughly , whiche shulde not be finisshed in the perfourmynge of the sacramant of the aulter mooste diuine , or perteynyng to god , while the sacrifice doth accomplysshe , or bring to a point , men to one gatherynge together . Doest thou not se , christen reader , that this holy man , sainte Paules disciple , calleth the blessed sacramente of the aulter , most diuine , godlye or pertaynynge vnto god , and yet men of oure dayes are not ashamed to call it an ydol ? Also this aunciente father calleth the masse a sacrifice , and that also which maketh the people , for whom it is offered , and which do worthely receyue it , one together in christ through perfit charitie & concord . Wherefore euery good christen man ought rather to geue credence to this doctours iudgemente , and al the other rehersed afore in this boke than to one Martyn Luther , and his secte , or folowers : But now I wyll shewe what the same writers ( or at the leaste some of them ) saye concerninge that pointe , which is nowe moost amonge men in controuersie , that is , whether the masse be a sacrifice propitiatorie , or appeasynge goddes wrathe againste synnes , and makynge hym mercyfull to vs , so that it be auayleable , and profitable , bothe for the quick & the dead , or no. That it is so , this chapter nexte here ensuynge shall proue sufficiently , to persuade all them ( whiche are blynded wyth affection , towarde the contrary opinion ) to beleue no lesse vndoubtedly , and stedfastlye .

¶ That the masse auayleth both the quyck and the deade , for the appeasynge of gods dyspleasure taken for synne , and the purchasynge of his mercy also .

SAynt Austen maketh mencion of a August , de eiui . dei . lib. xx . cap. 8. wonderfull myracle , whiche was done by a preistes praiers , & masse . Wherebye we maye perceaue , of what great force & strength the masse is , & therfore I wyll recite his wordes breifly , whiche are euen these . Vir Tribunitius , qui apud nos est , habet in territorio Fussalensi fundum cubedi appellatnm , vbi cum afflictione animalium , & seruorum suorum , domum suam spirituum malignorum vim noxiam perpeti comperisset , rogauit nostros , me absente , presbyteros , vt aliquis eorum illo pergeret , cuius orationibus cederent , perrexit vnus , obtulit ibi sacrificium corporis christi , orans quantum potuit , vt cessaret illa vexatio , deo protinus miserante cessauit . That is to saye . A man bearynge the tribunes office at Rome ( whereby he had cheife iurisdiction amenge the commons ) whiche is with vs , hath in a territorie , or a countreye of fussalence , a soyls named cubedi , where , after he perceyued by experience , throughe the tormentynge of his beastes , & seruauntes , that his house suffred violence hurtefull , of the yll spirites , he beseched oure preistes , whan I was absente , that some of them A greate myracle wrought of god by the masse . wold go thither , by whose prayers they shulde departe thence . One wente , he offred there the sacrifice of Christes bodye , prayenge as muche as he coulde , that that vexation shoulde ceasse , wythoute taryenge it ceassed god hauynge pitie . Dothe not this place proue the masse to be a sacrifice propitiatorye , sythe by the offerynge of Christes bodye in sacryfyce at it , goddes wrathe towarde thys man , To. Io. ser. 28 de uerbis d● secundii Lucam and hys seruauntes conceaued for their synnes ( whereby the deuell hadde suche power on them ) was pacified , and appeased ? Agayne saynte Austen thus writeth , after many wordes spoken of the sacrament of the aulter . Tu audis , ꝙ quotienscumque offertur sacrificium , mors domini , resurrectio , & eleuatio 1. Cor. 11. eius significentur , & remissio peccatorum , & panem istum vitae nostrae quotidianum non assumis ? Qui vulnus habet , medicinam Note this reader . requirit . Vulnus est , quia sub peccato sumus . Medicina est , caeleste et venerabile sacramentum . Hactenus ille . In englyshe this it is . Thou doest heare , that as often as the sacryfyce is offered , our lordes deathe , resurrectyon , and lyftynge vp of him on the crosse , are signified and represented , and also forgyuenes of sinnes , and doest not thou receaue this daylye breade of oure lyfe ? He , whiche hathe a wounde , dothe seke often a medicine . The wounde is , for as moche as we be vnder synne , the honourable and Christes body in the sacramente is honourable against Luther & Ihon Fryth . heauenlye sacramente is the medicine . Nothynge can be moore euidentlye spooken for the sacryfyce of the holye masse , that it is a sacrifice propytyatory curyng mannes woundes , that is to say , his sinnes , and that also by the ordinaunce of Christe , commaundynge it to be done for a remembraunce of hys death , and rising againe . It foloweth in the same sermon of sainte Austens . Cum tractarem de sacramentis , Sermone ●8 . de verbis d. secun . Lucum dixi vobis , ꝙ ante verba Christi , quod offertur , panis dicatur , ubi Christi verba fuerint deprompta , iam non panis dicitur , sed corpus Christi appellatur . Whan I dyd entreate of the sacramentes ( saieth Austen ) I telled you , that afore Christes wordes pronounced of the preiste , that , the whiche is offered in sacrifice , is called bread , after Christes wordes be spoken , it is not now named bread but it is called christes body . This sainte Austen dothe set forth bothe the sacryfyce of the masse , and also that by the strenght , & force of christes wordes , which he spake at his laste supper institutynge the masses sacrifice , the breade is turned Transubstantition into Christes very bodye , and after loseth the name of breade . Moreouer sainte Austen thus writeth De ciui . dei . li 20. cap. 25. in an other place of this matter , Omnes , qui offerunt , profecto in peccatis sunt , pro quibus dimit tendis offerunt , ut cum obtulerint , acceptumque deo fuerit , tunc dimit tantur , That is to saye in englysh All men whiche do offer sacrifice , forsoth they are in synne , for the whiche to be forgiuen they offre Note this dilygently reader . sacrifice , that whan they haue offred sacrifice , and that is accepted of god , than their synnes shoulde be forgyuen them . These wordes are inoughe to stoppe all mennes mouthes , that they maye haue nothinge hereafter to speake against this holye sacryfyce of the masse , but that it is a sacrifice obteyning of god remyssion of synne . This ment saint Poule the fifte chapter to the Hebrewes , sayenge , that a byshoppe , or a preiste is chosen , & ordeined to offre gyftes ( as praier and lyke thinges ) & sacrifices for the lynnes of the people . With the whych saynt Chrisostome agreeth Chrisostom in missa sua . saienge . Idoneos nos redde domine ad inferenda tibi dona , & sacrificia spiritualia , pro nostris peccatis & populi ignorantijs , & dignos nos fac , ut inueniamus gratiam in conspectu tuo , vt acceptabile fiat sacrificium 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 , commytted 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 , transmutans ea spiritu tuo sancto . Vt fiat assumentibus in lotionem animarum , in remissionem peccatorum in communionem sancti 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 Transubstantiation 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 communion , or a mutuall participation together of the holye ghoste , & to the fulfyllynge of the heauenly kingdom , an affiaunce 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 , ꝙ in oratione , quando offerimus deo sacrificia , soleamus ꝓ 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 passion , 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 commemorationem , inuenies ꝙ ista est commemoratio Lu. ●2 : sola , quae propitium facit hominibus deum . If a man loke to that remembraunce , of the whiche oure lorde saith , do ye this for my remembraunce 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 them 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 mans soule shulde be deteined for a time tyll that it myght please god to deliuer it from 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 whan 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 auncient 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 sacrosancto sacrificio , certissime The same hath s . Barnarden sermone . 66. Canti . ca. credens , ꝙ sanguis ille praeciosus , qui pro multis effusus est in remissionem peccatorum , non solum valeat ad salutem viuentium , sed etiam ad releuationem defunctorum The godly or piteous mother the church , doth remembre them with her intercession in the halowed sacrifice , beleuynge moste assuredly that the precious bloud , which was poured out for the remission of many mens sinnes , is not only of force or strength for the helth of the lyuynge , but also for the easyng of the dead . Isodorus agreeth with this , Isodorus lib. ● off . sayenge . Sacrificium pro defunctorum requie offerre , quia per to tum orbem 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 . But I wyl passe ouer those S. Augu. lib. 9 confes . ca. 12. & . 1● . later writers , and go to S. Austen which thus saith , ( after he had rehersed his mothers petition , which was that the preistes wolde pray for hir in their masses , ) Cum ecce corpus elatum est , imus , & redimus , sine lachrymis . Nam neque in eis praecibus , quas tibi fundimus , cum offerretur ꝓ ea sacrificium precij nostri , fleuimus Lo whan the body of my mother was brought forth to beburied , we go & come again without teares in weping For we dyd not wepe in those prayers , Note that he saith the sacrifice of our price or redemption . whiche we poured oute to the , whan the sacrifice of oure price , or ransom , was offred for hir . Also s . Austen desired the preistes to remember his mother Monica , and hys ●●ther Patricke , in their masses . Oughte I besech the good reder , bablers , and bunglers in diuinite affirme , that the prayers of the quicke , and preistes masses can nothynge auayle the deade , sythe saint Austen the greateste learned man , that hath ben sence the apostles tyme , dyd so instantlye desire preistes at their masses to remember his father , and mother ? More ouer this he saith . of the same matter . Neque negandum est defunctorum animas pietate suorum uiuentium releuari , cum pro illis sacrificium Angnst . q. 2. de octo questi . ad dulcitium . mediatoris offertur , uel eleemosynae in ecclesia fiunt , sed eis haec profunt , qui cum uiuerent , vt haec sibi postea prodesse possent , meruerunt . That is to say in our tonge It maye not be denied , that the deade mennes soules are releaued or eased with the pitie of their frendes , liuynge when the sacrifice of the medyatoure is offered , or almesse ar done in the church , but these thinges profit them , which deserued whan they lyued , that these thinges Augustin enchy . ca. 109 & 110 myghte afterwarde auayle them . Cum ergo sacrificia siue altaris , siue quaruncumque eleemosynarum pro baptisatis omnibus defunctis offerunt , pro valde bonis gratiarum actiones sunt . Pro valde malis , etsi nulla sint adiumenta mortuorum , qualescunque viuorum consolationes sunt . Quibus autem prosunt , aut ad hoc prosunt , ut sit plena remissio , aut certe tollerabilior fiat ipsa damnatio . Therfore whan sacrifices eyther of the aulter , or of any almesse are offered for all christened people deade , for those , whiche are very good , they be geuynge of thankes . For those that are very muche yll , though they be no helpe to the deade , they are confortes ( suche as they are ) of the liuyng . But whom they do profite , they profitte , to that , that the remyssion maye be full , or perfitte , or at the leste the damnation shulde be more tollerable . lib. 20. deciui . de●. cap. 9. et de cura pro mortuis habenda . Hytherto saynte Austen , whiche saienges he hathe alsoo in many other of his bokes , which I now go ouer to the rehersal of other writers saienges , among the whiche Ambros . oratione funebride ●bitu fratris . one is S. Ambrose whiche sayeth , wryting vpon the death of his brother . Tibi nunc omnipotens deus innoxiam commendo aiam , tibi hostiam mean offero , cape , ppitius ac serenus , munus fraternum , sacerdotis sacrificium . I commende to the o ( god almighty ) a harmles soule , Ioffer to the my host or sacrifice , take contented , and pleased , & with a mery countenaunce , the sacrifice of a preist , the duety S. Ambrose prayed and saide masse for his brothers soule departed . of a brother . Lo here Ambrose doth praye at masse , & offer in it a sacrifice the very body , & bloud of Christe , for his brothers soule departed , & wilt thou not beleue him , that it is profitable to the dead so to do , rather than Martyn Luter , new scoryng an olde heresye of the greakes , Aerius , Ihon Wycleffe , And suche other ? Epiphanius whiche was somwhat elder then saint Ierom , condēnynge Aerius of herisie , because he denied the praiers , & Epiphani . li. ● suffrages of the quick shuld auayle the deade , thus writeth , Quae pro defunctis fiunt prosunt praeces illis , etiamsi totam culpam non abscindunt , Ecclesia hoc necessario ꝑficit , traditione a pr̄ibus accepta . The praiers which are said for the dead do , profit them , thoughe they cut not away al the fault . The church doth that thing necessarely by a tradition receiued of the fathers . Gre. Nazi . s . Ieroms maister doth in diuers places confyrme this godlye and catholyque doctrine , of the whiche to be breife I wil allege but only one , which is in a certaine oration made at the buryall of his brother Cesarius , where he thus praieth for him to Greg. Nazian. Oratio . 7. god . O domine nunc quidem caesariû suscipe , peregrinationis nostrae primitias , Take to the now , o lord , Cesary , the first fruites of our pilgrymage .

Chrisostome also doth wryte in Chrisost. ad popu antioch . homilia 69. this controuersye so playnelye , as fewe other hath done , either before his tyme , or els sence , for these are his wordes . Non temere ab apostolis Chrisostome also the 41. sermon vpon the l. to the Corinthians saith that the holy goost ordeyned that in the masse the deade shuld be praied for . haec sancita fuerunt , ut in tremendis mysterijs defunctorum agatur commemoratio . Sciunt enim illis inde multum contingere lucrum , utilitatem multam . Cum eni constiterit populus extensis manibus & sacerdotalis multitudo , & tremendum proponatur sacrificium , quomodo deum non exorabimus pro illis deprecantes ? These thinges were ordeined of the apostles for a lawe not vnaduisedlye , nor with The sacrifice of the masse , and prayers said in it , do profyt the dead , and the apostelles made that ordynaunce that masse shulde be said for them . out a cause , that in the dreadefull mysteries , or sacramente of th aulter , a remembraunce of the deade sholde be made . For they knowe , that muche lucre , and moche profytte , doth come to them thereof : For whan the people shall stande holdynge vp their handes , and also the multitude of preistes , and the fearefull sacrifice is set forth , how or by what reason , shall not we obteyne ( grace or pardon ) for them praienge ? What is mente heare by that fearefull sacrifice , whiche is shewed forth , whan the lay people and the preistes are assembled together holdynge vp their handes ? Is it not the very bodye of Christ , god moste dreadefull , whiche the preist offereth at masse for the dead , as this olde writer testifieth , whiche writte almost twelfe hundred yeares passed ? This lawe to saye masse for the dead ( saith this aunciente doctour ) was made by the holy apostles of our sauiour christ , and therfore it must nedes be true , and godlye , and all doctrine against it false and vngodly . This holy father also in many other places maketh mention of this matter , the whiche I wyll passe ouer , excepte one in his masse , whiche is this . Memoriam dne agimus omnium sanctorum tuorum , quorum supplication ibus respice nos deus , & memento omnium The grekes vs●d in their masse to pray to s●intes , and for the dead : . qui dormierunt in spe resurrectionis , & vitae aeternae , & requiescere eos facito , vbi videtur lumen vultus tui . We do saye a memorie ( o lord ) of all thy saintes , for whose humble requestes , or prayers sake , take pitie on vs , & remember all them , which are dead in hope of rising againe , and of euerlasting life , and cause them to rest , where the light of thy countenaunce is sene . Hyther to this holy , and great clerke Chrisostom , with whome agreeth s . Damascene Damascenu● connone pro mortuis . sayeng . Apostoli discipuli saluatoris , in tremendis vitalibusque sacramentis , memoriam eorum qui fidelit obdormierunt , habendam edixerunt . The apostles oure sauiours disciples , hath commaunded , ordeined or published , that a remembraunce shuld be had of them , in the feareful , & liuely sacramentes , whiche haue died faithfully . Lo here , good reder , another witnesse , ● man of yeres , for he was .xi. c. yeres before Luter & Ihon Frithe were borne , & muche better learned then anye of them two , or any other of that fashyon . He affirmeth that the apostles did inacte and establysshe this lawe , that preistes shulde praye at masse for the deade , and arte thou not ashamed to saye that the masse , and praiers of men lyuynge doth nothynge auayle the deade ? These two auncient , and excellente clerkes saye , that in the masse by the ordinaunce of the apostles ( which were instructed in the gospell of Christe ) a remembraunce is made of the dead , and thou being shame lesse , doest saye that couetous preistes haue of late brought it vp for lucre . Ceasse for shame , and say no more so . Saye with these fathers that the apostles taught the churche this l●sson , let neither malyce towarde preistes , nor sauynge of money , whiche thou shuldest gyue for the dead ( eyther by the duetie of charite , or els by hys wyl , that in his testament wylled the so to do , for his soules helth ) cause the thus to say , Remember our sauiours saieng , which is . Math. 16. What shal it auayle a man to wyn the hole world , and loose hys soule ? But of this ynoughe . I wyll procede on this matter , Athanasius , Athanasi . libr. quest. 34. whiche writte aboute twelfe hundred yeares synce , doth sette forthe this thing very manifestly , saieng , Num sentiunt aliqua beneficia animae defunctorum , cum super illis fiunt conuentus , & peractiones bonorum operum , & oblationum ? Doth the soules of the deade feele any benefites , or pleasures , whan assembles are made for them of the people , and good workes , and sacrifices are also done for them ? To the question he thus aunswereth . Si non aliquo beneficio participarent ex illo , non utique in caena & in exequijs fieret eorum commemoratio , Intelligimus animas peccatorum participare aliqua beneficia ab exangui immolatione , et gratificatione pro illis facta , sicut solus ordinat , et praecipit deus , ●uiuorū & mortuorum potestatem gerit , That is If the soules of the deade shulde not take some benefitte thereof , truely a memorie , or a remembraunce of them shulde not be made in the Note reder . supper ( the masse he meaneth therby ) and in the dyryges , or funeralles doone at the buryall . We doo perceaue that synners soules do take parte of some benefytes of the sacryfyce offered wythoute bloude shedynge , and of a good tourne done for them , as god onelye God ( saythe the auncient doctor ) hath ordeined & commanded vs to offre sacrifices , and to do other good dedes for the dead . ordeyneth and commaundeth , whyche hathe power vppon the quycke , and the deade . These wordes are very playnly spoken for the defence of thys catholyque , and charitable doctryne , but Saynte Cypryan , beinge nyghe wythyn two hundred yeares of Chrystes byrthe is euen as plaine therein , saieng in his , iii. boke of epistles . Celebrantur hic a nobis oblatiōes Cyprianus lib. 3 epist. 9. & sacrificia , ob commemorationem eorum scilicet mortuorum in carcere We here offer , and doo sacryfyces for the remembraunce of theym , whyche are deade in the pryson . Agayne Sacrificia semper pro ijs , meministis , offerimus , quotiens li. 4. epist. 5 : martyrum passiones , & dies aniuersaria commemoratione celebramus . We offer sacryfyces alway for them , as ye do remembre , as often as we do kepe the feastes of the martyres , wyth an yerelye remembraunce . Moreouer he saythe thus in an other place . Quod episcopi antecessores nostri religiose considerantes & salu li. ● . epist. 9. briter prouidentes censuerunt , ne quis frater excedens ad tutelam vel curam clericum nominaret , acsi quis hoc fecisset , non offerretur pro eo , nec sacrificium pro dormitione eius celebraretur . Neque enim ad altaremeretur nominari in sacerdotum prece , qui ab altari sacerdotes & ministros suos leuitas auocare uoluit , For as muche as the bysshoppes our predecessours deuoutly consyderynge and holesomelye prouydyng haue determyned , that Marke this reader . no brother , or christen man departynge shoulde name a clerke to a wardeshyppe , or custody of infantes , or to the charge of worldely busines , and if any man had so done , there shoulde be no offeringe for hym , nother the sacrifice shulde be offered for his deathe . For he deserueth not to be named at the aulter in the preistes prayers , whiche wolde call awaye the preistes , and his ministers the leuites , from the aulter . This Cyprian rehersynge the determination of the byshops his predecessours , whiche forth with sayth . Et ideo Victor , cum contra formam nuper in consilio a sacerdotibus datam , Geminium fastiuū presbyterum ausus sit actorem constituere , non est quo pro dormitione eius apud uos fiat oblatio aut deprecatio aliqua nomine eius in ecclesiam frequentetur , ut sacerdotum decretum , religiose & necessarie factum , seruetur a nobis .

And therefore for as muche as victor against the fourme made of late by the preistes in the counsayle , hath ben so bolde to ordeine one Gemyne faustine a preist his factoure to take the charge of hys busines , there is not whye ye shoulde do sacrifice for his departyng , nor any prayer shulde be vsed for him in the churche , that the preistes decree godly , and necessarelye made , myghte be kepte of vs . But of s . Cyprian this is ynoughe . Tertulian Tertulia de corona milit . ● also doth not dissent from this doctryne , but holde wyth it in dyuerse places , of the whyche I wyll reherse two or three . He faith makynge mention of certayne traditions , whyche came from the apostles to the churche , wythout wrytynge . Th apostles ordeined that sacrifice shuld be offered for ●he deade , & not anye couetous preiste as some say Oblationes pro defunctis an nua die facimus . We do offre sacrifices yearelye for the deade . Therefore the apostles ( as I haue recyted of Damascene , and Chrysostome ) dydde make this ordynaunce to praye , and say masse for the deade , thoughe those thynges be not expresselye sette forthe in scrypture . But Tertulian shall speake once agayne wyth these Tertulia li. de exhorta ad castitatem wordes . Et iam repete ad deum ꝓ cuius spiritu postules , pro qua oblationes annuas reddas . Stabis apud deum cum tot vxoribus , quo● illas oratione commemoras , & offeres pro duabus , & commemorabis illis duas per sacerdotem . &c. And nowe remember , for whose soule thou mayest make petytyon to God , for whyche wyfe thou mayeste rendre yearelye sacrifyces . Thou shalte stande afore god wyth soo manye wyues , as thou doeste remember in thy prayer , and thou wylte offer for them bothe , and thou shalte remember them two by the preist , Fynally in Tertulian , demonog . an other boke . Enim vero pro anima prioris vxoris orat , & refrigerium interim postulat , & in prima resurrectione consortium , & offert Turrian nuis diebus dormitionis eius . For soth the husbande dothe praye for the soule of his first wyfe , and he desireth a recreation , refresshynge or a colynge for hir in the meane season , and felowshippe in the first arising vp , and he offreth sacrifice Obites or yeres mindes . yerely at her obite , or the tyme of her dyenge and decesse , lo good reader , the custome , to haue dirige , & masse ones in the space of an yere A booke called epi●ome cronicon falsely saith that one Pelagius a bysshoppe of Rome dydde ordeine that masse sholde be sayde for the dead for he was ●52 yeres after Christes byrth . for the dead , is no newe inuention , nor of late sette vp by couetous preistes ( as many couetous , and enuious persons saye ) but a thing obserued alwaye euen from the holy apostles tyme tyll oure dayes , and therefore it muste neades be a good , and a godly custome , For as Tertulian saith , We maye prescribe againste all heretikes holdyng the contrary , agaynst whom iudgemente is giuen afore , Id esse uerum , qui cunque primum , id esse ad ulterum , quodcumque posterius , That to be true , what so euer is first , that to be counterfait , or forged , what so euer is that commeth Dionisius lib. de eccl. hierar ca. 7. after . Saint Dionise Paules scoler thus writeth also of the prayenge at masse for the dead . Sanctorum preces , etiam in ista vita , & non This came vp in the tradition of the apostles , as s . Dionise testifieth . tantum post mortem prosunt ijs so lis , qui digni sunt , vt pro eis sanctae preces fiant ( nempe fidelibus ) . That is , holy mens prayers , ye in this lyfe , and not only after death do profitte them onely , whiche are worthye , that holye prayers shuld be saide for them , sothelye for the faithfull , as Damascene recytyng these wordes doth expound them . Againe this sainte speakynge of Sermone de mortuis . the bysshops , or preistes prayenge for the dead at dirige , & masse , saith after this maner . Inter praecandum igitur oratur diuina bonitas , ut cuncta defuncti peccata dimittat per humanam infirmitatem admissa , Damas . eumque in luce collocet , & regione viuorum , in sinibus Abrahae , Isaac , & Iacob , in loco vnde aufugit dolor , tristicia , & gemitus . While the preiste doth praye for the dead , the goodnes of god is praied vnto , the he wolde forgiue the deade all his synnes , commytted by mans infirmitie , and that he wolde sette hym in lyght and in the region of the liuynge persons , in the bosomes of Abraham , Isaac , and Iacob , in a place frome whense is fleed heuynes , That is in heauen . sadnes , and waylynge . Thou doest le ( saith s. Damascen reciting these wordis ) o aduersary , by what meane Dionisius confirmeth praiers to be very profitable for them , which are departed in a holy hope Damas . sermone pro defunctis . This aunciente doctour Damas . reherseth s . Gre. ( Ieroms masters ) wordes , written in a certeine oration of the funerall exequies for hys mother , whiche are these . Diuitias igitur , quae in nostra potestate fuerunt , partim dedimus , partim daturi sumus , anniuersarios illi honores , & memorias exhibituri . Therfore ( sith by praiers and masses my mothers dolour may be eased , for that he saide afore ) we haue partely geuen already , and partely wyl geue these goodes , which were in our power , I wil geue to her that men may behold yerely honours & memories . Thou seest ( saith Damas . ) that he confirmeth our opinion allowing sacrifices & yerely remembraunces to be made for them , which are departed in god , while he callethe them good , & holy . Moreouer s . Dama . doth alledge a very plaine sentence of one Grego . Nyssene saint Basyls brother , which is this , Nihil absque vtilitate a predicatoribus , & discipulis Christi est traditum , & in omnibus ecclesijs predicatum . Res autem modis omnibus est utilis , Gregorius Nyssenus saithe that the apostles dyd preache and teache in all churches that we shulde pray at masse for the dead , as Damascen , Chrisostom Tertulian , and diuers other do say they dydde . & deo in primisgrata , indiuinis praeclarisque operationibus eorum , qui in recta fide discesserunt , manifestam facere memoriam . That is in englysshe . There is nothinge taughte , or delyuered by tradition and preached in al churches , of the preachers and disciples of Christ , without profitte , but it is a thinge by alwayes profilable , and to god chiefly thankefull , or acceptable , to make a manifest memory of them ( that haue departed in a ryghte faith ) in the diuine , and very noble workes . What els , good reader , I besech the , ment this great clerke , and aunciente father , by these dyuyne and very noble workes , than dirige , masses , and other lyke prayers , offred to god for them whiche dyed in a true faith ? The apostles of Christ the truth , and to whome the holy goost , the spirite of the truth , It is a tradition of christes apostels to pray for the dead at masse as G. Nyssene saith , & Damascene doth affirm that they lerned it of Christe . dyd teache all truth , accordinge to christes promysse taughte this lesson , and the same is preached in al churches . Thou doest beleue that infantes , or yonge children ought to be baptised , and that baptisme auaileth them thorough the fayth of the church , to the attainemente of remyssion of originall synne , grace and glorye , and yet that can not be proued by any scripture sufficientlye , but it is a tradytyon of christes apostles , left to the church De eccle. hiera Origene ii . 6. in epist. Rom. without writing , as saint Dionise Paules scholer affirmeth , and Origen with many other , Why therfore doest thou not beleue , that the masse is a sacrifice propitiatorie , and profitable both to the quicke and the deade , for as muche as the holye apostles hathe taughte the church , aswel the one as the other ? They whiche denye that chyldren shulde be baptised because there is no plain scripture for it , are counted heretikes of the sect of the anabaptistes , only because the holy apostels taughte the churche that All catholyke churches do baptise infantes , though that be not commaunded in scripture doctrine , and it hath ben obserued through al churches of the worlde euer since , therefore by that autoritie , and reason they muste nedes runne into heresie , that denye the masse & prayers , with other good deades to be auaileable for the deade , because it is a tradition of the apostles to praye , to geue almes , and saie masses for them , and it hath ben kepte accustomedly in all churches of Christe , from that time to this tyme , and shal be till the worldes ende ( as Damas . saith ) because it is a truth of our lord whiche Sermone pro defunctis , shal abide for euer as Dauyd the prophet saith . Moreouer Damas . telleth , that one Palladius an old writer of histories writing of a holy man called Macarius which had wrought manye greate miracles , thus saith of him . Quia faciebat ꝓ consuetudine sua ꝓ defunctis p̄ces , scireque desiderabat nūqꝓ illis ꝓdesset , et consolatio illis inde proueniret , Deus amator animarum , uolens hoc suo seruo , pluribus et certis argumentis pate facere , cranio , ꝙ exaruerat , verbum ueritatis inspirauit , ꝓrupit enim cranium in hec verba . Quando pro mortuis offers preces , cōsolatiunculā sentimus . That is to wit . Whan that holy man Macarius A myracle doone to shewe that praiers of the quycke do profytte the deade . dyd , after his custome , pray for the dead , and was desirous to knowe whether that he did any profit to them or no , & whether they had any comforte thereof . God the louer of soules , wyllinge to disclose or declare this thinge by many & certen reasons making a profe to his seruant dyd inspire the foremoost parte of a skull ( which was ) dried with the worde of truth , For the foremoost parte of the skull brast out , saieng these wordes . Whan thou doest offer prayers for the deade , we feele conforte in aduersite . Lo here a great miracle , to proue this matter , as there are written in olde bokes many mo , whiche I wyll passe ouer , to be short and bring ones againe Damas . contione de defunctis . Idem hrbet D Hugo Aetherianorum lib. de regressu animarum ab inferis : saint Damascenes saienge , which is this , Nisi hoc in oculis dei misericordis rectum foret , nunque occasionem dedisset habendae memoriae defunctorum in sacrificio illo incruento , & anniuersariorum , quae nunc inconcussa , & certiora ( quam de quibus iudicandum sit ) apostolica , catholicaque ecclesia , ac populus domino collectus , pietatique deditus , absque omni contradictione custodit . This is in oure speache . Excepte to praie , and to offer sacrifice at the masse for the soules departed shulde be in goddes mercifull sighte , righte , he wolde neuer haue giuen an occasion of a memorie to be had for the deade in that vnblouddye sacrifice , nor of anniuersaries God gaue an occasion of the sacrifice of the masse to be offered and yeares mindes to be kept for the deade , as s . Damascene doth affirm retourninge euery yeare ones at one tyme , Thus moche I haue said of the olde doctours iudgementes in this matter , touching the sacrifice of the holy masse , and the offerynge of it to god , both for the quicke and the deade also , vpon the which doctrine they are al and whollye agreed , and therefore no wise , & godly christen man , or woman wyll rather beleue Martyn Luther , Eucer , Bullynger , Melancton , Iohn Frith , Bale , or any of that yll heare , then all these auncient fathers , of the whiche some were taughte , and instructed by the apostles , & some by their disciples & scolers , & therfore no man that wise is or godly wil doubt , but they did know the truth much better , than any man of a later time , not lerning it of them and their bokes . All the doctours of christes church do affirme , that the masse is a sacrifice auaileable , both to the quicke and the dead , Luther Ihon Frith , with a rablement of like rascalles denie it , whether party wilt thou good reader , beleue al these holy fathers , or these leude & vnlerned later writers ? very natural reason & wyt , yf nothing els shuld persuade that rather to beleue these auncientes , than these other which now write , like to them nether in yeres , nor lerning . Valerius Maximus An hystory of Valerius Maximus . sheweth that the Romanes dyd in a matter , risen betwene two men , of the which the one was of muche honestie , and fidelitie , & the other of very litle vertue & credence gyue sentence vpon the honest mans part , for his truthe and honesties sake when his aduersary laide against hym a certaine cryme . The story is this . Cum Marcus aemelius Scaurus vir clarissimus , ac exploratae probitatis , a vario Succronēsi , uiro parum syncero , apud populum accusaretur , atque accusator long a oratione perorasset , ille maximo compendio vsus est , eo ꝙ sua & populi conscētiā fretus , non voluit oratione contendere . Querites ( inquit ) Varius Succronēsis ait , Aemilius Scaurus negat . Vtri potius Credendum censetis ? quibus verbis applaudente populo falsam s●bi intēta●ālitē cōsopiui● . That is . Whan Marke Aemyle Scaurus a man most honorable , or famous and of goodnes well knowen , was accused to the people of Varius Succronēsis a man of lyttle purenes , or symplycytie , and the accusar had reasoned to an ende with a longe oration , Marke Aemile vsed a very shorte fourme , for because he trusted vppon hys owne conscience , & the peoples also , he wolde not striue with reasonynge , but saide onely for his defence againste his aduersarie . O Romaines , Varius Succronēsis affirmeth ( that I am gylty in this faulte ) Aemelius Scaurus denyeth it . To whiche of these two doo you iudge credence shuld be giuen ? with the which wordes he ceassed , or sette at rest the action , falsely entred against him , the people mouing their handes , or feete for ioy . Lo good reader , amonge the Romaines , which then were infidels , the famousenes , and surely knowen goodnes of the person , was a sufficiente cause , to geue sentence with a signe of ioye vpon the famous , and good mannes syde saieng onely for his defence that he was falselye accused , against his aduersary being yl & pleading his action with many wordes . The honourable and good Marke said to the people , myne aduersarye saith that I am gyltye , I saye naye , whether thinke you ought to be beleued . The people mouing their handes or feete for ioy , the good man Marke was discharged of that action thorough those his fewe wordes , for his goodnes , and fames sake . So in this presente controuersie of the sacrifice of the masse , saint Dionise , saint Ignatius . S. Anaclet , saint Alexander , saint Clemente s. Cyprian , with all other catholycke doctours of all ages do saye that the masse is a sacrifice appeasinge goddes wrath , Martyn Luther Suynglius , Oecolampius , Bucers shoulde be praied for to our lorde . The thirde councel holden at Carthago hath a lyke decre and other diuers , whiche I wyll passe by at this tyme , and go to the soilyng of myne aduersaries argumentes , grounded vpon scripture , wrasted cleane from the true , and right vnderstandinge of it , as it shall anon openly be seene to them , that be not holly blynded neither with malice , nor affection towarde the contrary part , for whom as persons nygh vncurable , I haue not taken this labour . But to my purpose .

¶ An aunswere to all Martyn Luters , and his scolers reasons made againste the sacryfyce of the blessed masse , by the which it dothe playnelye appeare vppon howe weake , and sclender a grounde they haue builded theyr vngodlye doctryne in this controuersy , so that no wyse and cunnynge buylder , wyl hereafter build with them on that foundation , lest the hole house at the length fall downe on his heade , and so vtterly destroy hym .

NOwe , good reder , after I haue said inough for the defence , and setting forth of the truth , I wyll by gods help take cleane away mine aduersaries weapons from them with which they haue warred , and yet do , but very vnmanly , against the truth , & no maruayle , syth they be so yll weaponed , and so sclenderly harnessed , as we se that they are . The fyrst argument of theirs good reader , is gathered of the holy prophet Osees wordes , which our sauiour Osee . 6. recyted to the Iewes , as we reade in Mattheus gospell the nynthe Matt. 9. chapter and they are these . The fyrste reason against the sacrifice of the masse .

Misericordiam volo , & non sacrificium . I wyl haue mercy , & not sacrifice . Here we se ( saith the aduersaries of the holy masse ) that god wil haue no sacrifice done to hym , and therfore the masse is not a sacrifice acceptable vnto god for the appeasinge of hys wrath towarde vs for our sinnes .

Who is so yll lerned , good reader , The solution . among them , that haue anye knowledge in gods worde , that he doth not perceaue how weake this argument is ? For god ment by his prophet Osee , and also oure sauyour recytyng the same words , that dedes , and workes of mercy , suche as are to teache that ignoraunt , to conuerte the sinners to god , to forgiue men theyr offences , and other like , were more acceptable to hym , then any sacryfyce of beastes sleane , after the maner of th olde testament , whyche maketh nothynge against the sacrifice of the masse . That this was gods meanyng , it dothe euydently appeare by the text folowynge , whiche is this . Sacrificium S. Clement in the firste booke to s . Iames vnderstandeth the prophets wordes of Christes time whan the sacryfyces of tho●d lawe shulde ceasse so that than god wolde haue no such sacryfice . Lib. 20. ca. 16 & scientiam dei magis qui holo causta . I wyl rather haue sacrifice & the knowlege of god , than sacrifices holly burned . Here we se that god dyd not vtterlye denye , that he wolde accept sacrifice , but that he wold that we sholde offre rather to hym the sacrifice of pitie , or mercy , and the knowledge of him , then other carnall sacrifices . Sainte Austen against one Faustus , and also writynge of gods cytie , doth approue this exposition saienge . Hoc dicto nihil aliud , qui sacrificium sacrificio praelatum oportet intelligi . By this saienge no other thynge oughte to be vnderstande , than a sacrifice to be preferred before a sacrifice , that is the sacrifice of almes , pity , compassion , with soch other to be more estemed of god , than the sacrifices offered to him after the custome of the olde lawe . He that wyll reade the nynth , and the twelfte chapter of Mathewe , shall fynde that oure sauyoure thus vnderstode the prophetes wordes nowe recyted . Moreouer Christe ment by those the prophetes wordes , that sacryfices done without faith , and workes of mercye were not pleasaunt , nor acceptable to god , as it dothe appeare by Esaye the prophet , in the firste chapter , and alsoo in dyuers other places of the prophets , but yet the same ioyned with faith loue , and almes , were acceptable to hym , or elles why shuld he haue commaunded them to be offred to hym ? wherefore this argument is cleane put away . Nowe to the seconde reason made against the sacryfyce of the masse , whyche is this .

The holye apostle saint Paule The seconde argument . ( sayth Luther ) writing to the Hebrewes the seuenth chapter , sheweth that this difference is betwene a preiste of the olde testamente , and of the newe , that a preist of the old lawe , is not one , but dyuers , because they were mortall , ( and soo one oughte to succede an other ) and the preiste of the newe lawe , is but one onelye , for as moche as he is immortall ( and neadeth none to succede hym , for the supplyenge of hys rome ) , and therefore it were a thynge verye inconuenyente to affyrme , that there is anye sacryfyce in the newe testamente , for the offerynge , of the whyche Chryste onelye shulde not be sufficyente , But one preist muste succede an other frome tyme to tyme , tyll the worldes ende , as it muste neades folowe , yf the masse were a sacryfyce , Therefore it is none , but a remembraunce onelye of the sacryfyce once for al , offered to god by Chryste on the crosse for oure synnes . Hytherto Luther and his scholers .

To the whiche thus I aunswer The solution breiflye , that the verye same hoste , and sacrifice is offered in the masse , which was ones offred vppon the crosse , but it was there offred with bloudesheddynge , and here in the masse it is offered wythoute bloudsheddyng , so that the maner of offerynge is onelye dyuers , and not the sacryfyce it selfe , and therefore there is but one heade , and cheife preiste in the newe Testamente , Christ our sauyoure , whiche daylye offereth hym selfe a sacryfice in the masse to his father for our sinnes & the preistes as ministers do offer in his name and person , saieng at their masses . Hoc est corpus meum , & non , hoc est corpus christi . This is my body , & not , this is Christes bodye . Nowe it is no inconuenyence , nor againste Paules mynde , that one , and the same hoste , or sacrifice shulde be offered of onelye Christe , a preiste after the order of Melchisedech , and yet a multitude of preistes , as mynysters to be required , accordynge to Paules say , enge . 1. Cor. 4. Sic nos existimet homo ut ministros Christi & dispensatores mysteriorum dei . That is to saye . Let a man so esteme vs as the mynysters of Christe , and the dispensers , or stewardes of goddes mysteries , or secretes hidde in wordes or ceremonyes . Nowe thou seeste , good christen reader , that this reason is of no strength , againste the sacryfyce of the masse , and therfore I wyll recyte the nexte , whiche is of like force , & it is this in fourme , as here foloweth , collected and gathered of sainte Paules wordes wrytynge to the Hebrewes , which thus sayeth .

Sine sanguinis effusione non fit The thyrde reason . remissio . Remission of synne is not without poutynge out of bloude , But at the masse there is no pouring out , or sheding of bloud , therfore the masse is no sacryfyce propitiatorye , obtaining forgiuenesse The solution . of synnes , and the fauoure of god .

This reason is grounded vpon the wronge vnderstandynge of s . Paules sayenge . For we maye as well proue by this autoritie , that remyssion of our synnes commeth not by baptisme , penaunce , the hearing Expende haec lector & iudica . of goddes worde , faith , hope , nor any other lyke thynge , as that by the masse forgyuenesse of synne hapneth not to vs , because when these thynges are receyued , there is no paurynge oute of bloude , as there is none in the masse . Therfore let vs se what Paul ment by these his wordes , which is easely found out by the wordes nexte afore in the letter pertainyng to the same sentence , and they are these . Et oia penè in sanguine , secundum legem mundant And all sinnes almost , after the law , are made cleane in bloude . Lo he saith almost all , and not all , and therefore the other part of his sentence , whiche is alleged aboue againste the sacrifice of the masse , ought to be thus taken , almost with out pouryng out of bloude remission Aduerte lect. of synne is not , for els he had spoken playnely against the lawe , which maketh mention of an oblation Leui. 2. Heb. aliud Sabach , aliud Nuncha , aliud Misath . vnblouddy , wont to be offred to god for remission of sinne , that was made ex simila , that is of fine meale of corne . Also by the water , called aqua expiationis , that is the Num. 8. & 19 S. Paule sayeth , that the bloud of goates , and of bulles & the ashes of a heffer sprincled , dydde make holye or pure the defyled , as touchynge the vncleannes of the flessh and in the tenthe chapter he affyrmethe that it was impossyble that synnes shulde haue bene taken awaye by the bloud of bulles and goates . water of clensinge , or purgyng , of the whiche the booke of numbers speaketh , synnes were forgiuen , & not only vncleanes of the bodye was purged , and yet bloude was not alway shedde whan this was done , but ones before through sleynge of a redde heffar to make that water , Thou mayst say , good reader , that although Paule ment that nothinges almooste , whiche were vncleane , in the olde lawe , were made cleane without bloude sheddynge , eyther euen than , ● before , yet that saieng of his may be applied to the time of the new law , for asmuch as in this time there is no remyssion of synnes giuen with out bloud shedding , that is to wit , withoute the vertue of Christes bloude once shedde on the crosse , & that the same is applyed to vs by the masse , as by the other sacramentes . Without faith in the strenghe merite and vertue of this bloude sheddynge than to come , no sacryfyce of the olde testament dyd put awaye synne , finallye it maye appeare by the letter of this chapter that Paule mente here by remyssion , the purgynge of certaine irregularites , and vncleanes of the body , and flesshe , rather than forgiuenes of synne , the triall and iudgemente whereof , I referre to the lerned , and wyll go forwarde to the rehersall of the nexte argumente , whiche is this , taken out of Paules epystles to the Hebrewes , thus wrytynge .

Christus semel oblatus est ad multorum The fourth reason . ●●b. 9. semel . peccata exhaurienda . Christe is ones offered in sacrifice to consume , or to take away many mennes synnes , vppon this that Paule affyrmeth , that Christ was ones offered vp in sacrifice for our synnes , they argue , and reason that the masse is no sacrifice , for then Christe muste neades be offered , as often in sacrifice , as masse is sayde , the which is plaine against saint Paule , sayenge , that he was ones , and not often tymes offred for mennes synnes , and therefore it must neades folow that the masse is not a sacrifice propitiatorye , or purchasynge to vs grace , and forgyuenesse of synnes .

This reason though it be iudged The solution . neuer so stronge , yet it is but very weake , and of lytle force . For ( as s . Austen saith ) Christ was ones offered for vs , and yet if we beleue and remember his comming to vs he is dayly offered for vs , so that albeit he was ones offered on the Christ was offred by the preistes of th olde law in figures and heofiereth hym selfe at his laste supper whan he of fered the paschall lambe crosse , where he shed his precious bloud , and died for all the worldes offences , and that beynge a preist , and exercysynge also a preistes office after the order of Aaron , yet he offered him self vnder the fourme of breade at his last supper ( as I haue proued before sufficiently ) & dayly dothe offer in the masse by the ministery of the preiste , after th order of Melchizedech , which made sacrifice to god with breade and wyne , as the Genesis sheweth , wher Gene. 14. of I haue entreated afore at large S. Austen saith the .xxiii , epistle whiche he wrote to the byshoppe Boniface : was not Christ ones offred in sacrifice in hym selfe , and yet he is offered in the sacramente not only on al the feastes of easter but euery day also for the people ? That saint Paule ment onelye in this place of the deathe of christ , and that his blouddye sacrifyce was ones done for al on the crosse , and nothing of the sacrifice vnder the fourme of breade and wine , whiche was fygured by Melchizedeches sacrifice , it appearethe plainly by certaine wordes of that same chaptre , whiche are these . Neque ut saepe offerat semetipsum , quem admodum pontifex intrat in sancta per sigulos annos in sanguine alieno , alioquin oportebat eum frequent pati ab origine mund. Nunc aunt semel in cōsūmatione seculorum , ad destitutionem peccatiꝑ hostiam suam apparuit . Not that he shuld offer him selfe oftentimes , lyke as the bishop entreth into the holy places , euery yeare with the bloude of an other , or els he muste neades haue suffred death often from the beginning of the world . But now he hath ones appeared by his hoste , or sacrifice in the ende of the worlde , to the putting away of synne . Nothing can be spoken more plainly , than this is to declare that Paule ment of that sacrifice , which is ioyned with suffring of passion , and death , that ones is done , and offred for euer , and shall be neuer offered againe , because Christ dyed ones for our synnes ( as Paule saith to the Romanes ) and shall neuer suffre death again Rom. 6. that notwithstandynge , he is offred dayly in the masse withoute passion , or paine , that we maye the better , and the souer be partakers of the grace , whiche he purchased for vs by his deathe . But of thys ynoughe , now to the nexte reason of Martyn Luther .

Saint Paule saieth the nynth The fyfthe reason . to the Hebrewes , that yf Christe sholde oftentymes offre hym selfe in sacrifice , that than he must neades suffre death often , but he can not dye , nor suffer deathe oftentymes , therfore he doth not offre him selfe often in the masse , as he neades muste , yf the masse were a sacrifice , wherfore the masse is no sacrifice . The solution

This reason is soyled alredy in the aunswerynge to the laste argumente , whan I sayde that Vrbanus Regius & his folowers saye vntruelye that we defendyng the masse to be a sacrifice , do crucyfye christ again as much as lyeth in vs . Paule wolde that , yf Christ shold sundry tymes offer him selfe in sacrifice in his owne fourme , by pourynge out his bloude , as he dydde ones on the crosse , that than he must nedes oftentimes suffre death , but so he doth not offre hym self at the masse but onelye vnder the forme of breade and wyne , withoute all payne , and sufferinge . Sainte Ihon saithe in the Apocalypse . Agnus occisus est ab origine mundi . The lambe , ( christ Ioh. i ) was sleane from the beginninge of the worlde , not that christ than suffered death ( but many yeres after , whan Gala. 4. the tyme appointed ( as Paul saith ) was come ) but that than it was appointed by gods prouydence that he shuld dye for mans offences , & that his death was fygured by the death of Abel , and other lyke , beynge at the begynnynge of the world , so christ is offered in sacrifice at the masse , not that he suffereth there ageyne , but that there he is offered for the remembraunce of his death ones suffered on the crosse , wherfore this reason is cleane wiped away , & the next anone shal be , which is this , compiled also of s . Paules wordes , y● x. to the Heb. where he thus saith .

Lex per singulos annos eisdem The syxte reason . ipsis hostijs , quas offerunt indesinenter , nunque potest accedentes perfectos facere , alioquin cessassent offerri . &c. The law ( saith Paule ) neuer could make them perfytte , whiche came to it , by the same hostes , or sacrifices , whyche the preistes euery yere do offre without ceassyng , or elles they shuld haue ceassed to be offered , for as moche as the haunters , or kepers of it , shuld not haue any lenger grudge , or conscience of sinne , vpon these wordes thus they reason . The sacrifices of th olde lawe were for that cause oftentymes ( as Paule saith ) offered , because they were weake , and not of strength to put awaye sinne , & to delyuer mēfrō grudge of synne in their consciences , for yf they coulde haue done this , they shuld haue cessed to be offred , whan they had done it , but the sacrifice of christes flesh , & bloud , ones offred vpon the crosse , was stronge , & sufficiente inoughe to take awaye the synnes of all the 1. Pet. 2. 1. Io. 2. Apo. 2. worlde , as the scrypture witnesseth in sundrye places , therefore by S. Paules reason , Christe oughte no more , after his death to be offered in sacrifice , as he shold necessarely yf the masse were a sacrifice , wherfore it is no sacrifice .

This reason hath some apparaunce The solution . of truth , though it be very false in dede . For saint Paule ment that the sacrifices of the olde lawe were of them selues vnperfit , weake , & not able to put away mans synne , and therfore it was nedefull that many , and dyuers hoostes , and sacrifices shuld one succede an other from tyme to tyme , durynge that lawe , now christ is not oftentimes offred in sacrifice at masse , because his sacrifice done ones on the crosse , was not able , and sufficient to take away al mens synnes , but because men do dayly synne , and they haue neade to haue the vertue of that sacrifice done on the crosse , ones for all , applied to them , which is done by the masse . Agayne in the olde law , there was not alway one , and the same sacrifice offered , but many , and dyuers , for their feblenes , and insufficiency , but so it is not in the newe lawe , for there is continually one hooste , and the very same , is offered in the masse by the preist whiche Christe on good fryday offred vpon the crosse for our sinnes although in the masse it is offred vnder the fourme of breade and wine , and was vpon the crosse vnder the forme of flesshe and bloud , so that the sacrifice is one , albeit the maner of offering it be not one , but dyuers , as the flesshe raw , and rosted is one thinge , thoughe it be altered in his qualities . This is S. Chrisostoms mynd , as it shall appeare in the soylinge of the nexte reason , which is this , gathered also ho. 17. in . He. out of Paules epistle to the Hebre. Vrbanus Regius abuseth thys autoritie againste the sacrifice of the masse , as Luther his mayster doth . the .x. chapter , where he thus saith Vna oblatione consummauit in sempiternum sanctificatos . Christe hath made perfecte for euer with one oblation them that are halowed , or made holy , Vpon these wordes Luther & his scholers , make this argument .

S. Paule doth affirme , that The seuenth reason christe hath made perfecte for euer with one sacrifice vpon the crosse , those which are sanctified , therfore we nede none other sacrifice beside that to make vs perfecte , before god , and thervpon it folowethe that the masse is no sacrifice .

To this I saie , that it is great The solution . meruaile , that Martyn Luther wyll take oute of thys epystle of Saynte Poule , anye wytnesse agaynst the sacryfyce of the blessed masse , For as muche as he denieth the autoritie of it , and sayeth that Marke Luthers , vnshamefulnesse , it is not saynt Paules letter , But suche is hys maner , and others lyke to hym , that they are not ashamed to denye the autoritie of some bookes of scripture , the auctoritie of the churche , and the holy doctours , and yet whan they seme any thyng to make for the setting forth of their heresies , than they wyl vse them , but let this go . Saint Paule this mente by his wordes aboue rehersed , that Christ our sauiour , offring him selfe to his father a sacrifice of swete sauoure , ( as Paule saith in an other place ) dyd make men beleuynge in hym , and doynge penaunce for their synnes , perfecte , and dydde take awaye their synnes accordynge to saynt Iohn baptistes sayenge . Ecce agnus dei , ecce qui tollit peccata mund. Lo the lambe of god , se hym that taketh awaye the sinnes Io. 1. of the worlde . This I saye Christ hath done for vs , ones offerynge hym selfe on the crosse , the whiche Moses lawe , and all the sacrifices of it , coulde neuer do ( as s. Paule saith in this tenth chaptre ) though they were neuer so oftentymes offered , and for this cause Christes sacrifice done ones on the crosse is perfecte , and sufficient to doo awaye all the worldes offences , whiche is not offered againe at masse , vnder the fourme of breade and wine , for the vnperfectenes , and in sufficiency of it ( as I haue afore often saide ) but for the applyenge thereof to vs , for the remembraunce of Christes death , and the greate , and tender loue , which he shewed towarde vs in the tune of his passion , that therbye we excited , and moued , sholde loue him tenderlye againe , and finally , for the attainement of that grace , whiche Chryst dyd merite , and purchase for vs , offerynge hym selfe on the crosse to appease his fathers wrath . Many Note how many men are deceued in valuinge of the vertu of christes death . men are shamefullye deceyued in this matter , puttynge no difference betwene the merite of remission of synne , and the applyeng of suche merite . The church of Christ neuer taught otherwise , than that Christ onely was a sacrifice deseruynge , or meritinge grace , and forgiuenesse of synne for vs , the only 1. Cor. 6. 7 Ti. 2 1. P● . 2. Apo. 1. 5 , 14 pryce for the raunsom of the hole worlde , and the only redemption , whiche boughte vs with the pryce of his precious bloude , and yet the masse is a sacrifice representynge and aduertisinge vs of Christes blouddy sacrifice , and deth , by the which , the grace ( as I haue already sayde ) and remission of synne , that christe through that his sacrifice dyd merite for vs , is applyed to vs , If thou wylt say that christ ( as Paules mind was ) did so take awaye al synne with that his one oblation , or sacrice done on the crosse , that we neade nowe no sacrifices for the purgynge of synne , than what nede we the sacrifice of confession made to god , of laude , thankes gyuynge , of a contryte harte , of mortifienge our affections and lustes , of alines , & semblable other whiche god commaundeth in scripture to be done ? wherefore thinke not , good reader , that saint Paule mente , that christe had so satisfyed for oure synnes , with that his one oblation doone on the crosse , that thereby all other sacrifices are annulled , abrogated , and abolyshed cleane , as vnfrutefull , and vnnecessarye , but onely to declare of what , and how greatte efficacie , force , and strength that sacrifice was and is , for the takynge away of sinne , and makyng a man ( beleuynge , and repenting for his vices committed ) perfect before god , whiche al the sacrifices of the olde lawe , a thousande tymes and oftener offered , coulde neuer bryng to passe , and therefore they ought to be forsaken , and lefte of , Christes onelye sacrifice receiued , embraced and obserued . This was sainte Paules onelye mynde , as the letter it selfe euydentelye shewethe . But yet ye wyll percase say to me , CHRISTE dydde sufficiently , An obiection & perfectly satisfye for our sinnes with this one oblation , and made the sanctyfyed , perfecte for euer ( as saint Paule here affirmethe ) therfore there is no neade at all of the sacrifice of the masse , to satisfy for our sinnes , or to make vs perfecte afore god . This is a greate blyndnes of men . Dyd not chryst also sufficiently faste , wepe , & pray for vs , & yet we must fast , wepe , & praye for our sinnes forgiuenesse ? dyd not he also pray , being in this world , sufficiently for our trespaces , Heb. 5 and that notwithstandyng he cesseth not to praye for vs ? Therefore , Ro. 8. Heb. 9. Gene. ● . lyke as god dyd make al thinges perfect within the space of .vi. dayes , and yet he worketh euen now ( as christ sayd ) in conseruing the same his creatures : so christ with one oblation dyd sufficiently , and perfectly worke our saluation , merytynge for vs grace , remyssion of synnes , and glorie , and yet he ceasseth not , nor will tyll the worldes ende , to worke oure health , and saluation , by the holye sacramentes , and diuers other meanes , wherby we are made partakers of that his moost sufficient and perfect oblation , and sacrifice , or els we shoulde be damned for euer . Reade Chrysostome the .xvii. homilie on thys epystle , in whom thou shalt fynde that the preiste , at masse doth offre christ in sacrifice , notwithstandinge that Paule saith that Christe dyd make vs perfect with one oblation . Of this sufficient , now to the next reason ; fet lykewise out of the same Paules epistle , where he thus sayeth .

Vbi peccatorum remissio , iam The eyghte reason non est oblatio pro peccato . That is . Where or after there is remyssion of synne , forth with there is no oblation for synne , to these wordes they adde . But christ hath through his death , and oblation done vpon the crosse , taken awaye the synnes of all the worlde ( as manye textes of the scripture do wytnesse ) therefore there remaineth no sacrifice , or oblation necessary for the doyng away of synne , and so the masse is no sacrifice for synne .

Saint Hilarye , good christen reader , sayd wel , that he is a good Lib. 4. de trinitate : and a mete reader of the scripture whiche bringeth not with hym in his fansy or heade the vnderstandyng of it , labouring to make it seme to signifie that thyng , which he hath afore conceaued , and fantisied , but taketh the vnderstandynge of it of the causes , why it was written , and the circumstaunce of the text . As Martyn Luther , and his scholers do not , but cleane contrary . These wordes of Saynte Paule make as muche againste the sacrifice of laude , thankesgyuyng to god for his benefites , of penaunce & such other , as against the sacrifice of the holy masse , as it is euydente , & therefore let vs see , what Paule ment by them . Truelye his The solution mynde was to shewe vnto the Iewes , which wold that the olde law and the sacrifices of it shoulde be kept with christes gospel , and that his death was not a sacrifice sufficiente to put awaye mannes sinne but it was nedefull that the olde sacrifices shulde helpe thereunto , that Christe by offerynge hym selfe ones vpon the crosse dydde so perfectely , and sufficiently take awaye synne , that afterward there neaded none other sacrifice of Moses law ( than abolyshed ) no nor it was not necessarye that Chryste shoulde dye agayne to offer eftesones sacrifice for synne , as thoughe that one sacrifice done on the crosse were not sufficient . This is nothinge againste the sacrifice of the masse , for as muche as that is not a sacrifice of Moses lawe , nor yet distincte from the sacrifice of the crosse , but the selfe same , thoughe the maner of offrynge be Chrisosto . ho. 17. im. Heb. dyuers . For on the crosse Christe was offered vnder the fourme of flesshe and bloude vysyblye , wyth shedynge of his precious bloude , but in the sacrament at masse he is offered vnder the fourme of bread and wyne inuisibly , and yet this dyuersitie of offring doth not make the sacrifice dyuers , but it remainethe euer one , lyke as the flesshe rawe and rosted , is one , and a man clothed , and naked . But yet some peraduenture wyl say , yf our synnes be forgyuen , & done clane awaye by christes death , and sacrifice , An obiection commonly moued of foles vnlearned . why shuld we neade to haue the masse sayde , and christe therin offered in sacrifice for them ? I say to that fonde question , that as wel they may aske why shuld baptisme penaunce , fastynge , almes , praier , The solution fayth , hope , feare , charite , and such other be neadfull , syth our synnes are forgyuen by christes passion ? Maye it not be sayed to these men Matt. 22. as christe sayed to the iewes Erratis nescientes scripturas , ye do erre or go out of the waye knowynge not the scriptures , because they thinke that christ hath by his deth so taken awaye synne , that there ● grosse errour of many men . is none remaynynge amonge vs . For than wherefore shulde chryste teache vs to praye for remission of oure synnes ? Why shuld penaunce Matt. 6. Luc. 24. be preached for remyssion of synne as christe sayde it ought ? for what cause dyd christe geue to his apostels , after his death , and resurrection , autoritie , and power to remit the penitent persons synne , yf they Ioan , 20 : ●eto , 2. dyd confesse them ? Why dydde Peter commaunde the people to do penaunce , that they myghte be baptysed for to receaue remyssion of theyr synnes , yf Chryste hadde in dede and in effecte , so done awaye synne by hys deathe , that noone shulde afterward remaine ? They whyche wolde gladlye lyue after the flesshe , and the leude lustes thereof , do laye all on Chrystes backe , sayenge that he hathe doone suffycyent for vs , we neade to doo nothynge , but Saynte Paule euen in thys epistle the .v. chapter , teacheth vs an other lesson sayenge . Christus factus est omnibus obtēperātibus sibi , causa salutis aeternae . Chryste is made the cause of euerlastinge saluation , to all them which do obeye him . Loo we muste obeye Chryst , commaundyng vs to beleue , to hope , to loue to feare god , to praye , and to kepe his commaundementes , or elles Chryst shal not be to vs a cause of euerlastynge saluation , although he hath dyed for vs , that we shuld be saued , but rather an occasion of our damnation , as Symeon said to oure Lady . Ecce hic positus est in ruinam multorum , Lo this thy sonne Christ is put to make many fall , or extremely to decaye . Ro. 8. Haeredes dei sumus , si tamen compati mur , ut conglorificemur . 2. Tim. 2. si commortui fuerimus , et conuiuemus , si sustinebimus , & conregnabimus . We are gods heires ( saiethe Paule ) yf we suffre wyth Chryste , that we maye be gloryfyed wyth hym .

If we dye wyth Chryste , we shall liue with him , yf we suffre , we shal reigne wyth Christ . These conditions , and manye other , are required by the scripture as necessarye for to attayne lyfe euerlastinge , thoughe George Ioye calleth them the honourable fathers Steuen lorde bysshoppe of Winchester , as thinges of his muention . To be shorte , yf only christes passion were sufficiente to saue vs , withoute any thinge done of oure parte , than all men shulde nedes be saued ( for christe dyed for all the hole world , as Iohn testifieth ) the whiche is 1. Io. 2. manifestly against the scriptures . Againe , If this were trewe take hell awaye cleane , as touchynge men at the leste , doest thou not see reader , that Lactantius sayd wel . Argumenta ex falso petita , ineptos , De. orig , 〈◊〉 . li. 2. ca. 6. et absurdos exitus semper habent . That is , argumentes fet , or gathered of a false principle , haue alway tryflynge endes , vnapte to the purpose , and folysshe . But I haue taryed ouer longe in the handlynge of this argumente , and therfore I wyll say therin no more . They yet reason farther , after this sort , vpon these saint Paules wordes , shame fully wrasted from their true sence Voluntarie peccantibus nobis , post The nynth reason . acceptam noticiam ueritatis , iam non relinquitur pro peccatis hostia To vs , whiche do synne voluntarilye , after we haue receiued the knowledge of the truth , now there is lefte no hooste , or sacrifice for synne , yf there be lefte no sacrifice ( sayth these men ) for synne , it foloweth , that the masse is not a sacrifice propitiatorye .

To this I aunswere , that the The solution . autours , and setters forth of this argumente , doo not vnderstande Saynte Paules wordes , or elles they reason vppon them againste their owne conscience , seynge that they make nothynge for any suche purpose , as in dede they doo not . For Saint Paule ment , that men offendynge after they had ones receaued the faith , and the truth of the gospell , beynge Christened , shulde not trust to be againe raunsomed , and reconcyled to god , by an other crosse , or by the deathe of Chryst agayne to be crucified , and offered to god in sacrifice , as in the olde lawe , the sacryfyces were oftentymes offered for synne , for yf they had that hope , they shulde be deceiued , because Christ died ones for oure synnes ( as Peter sayethe ) & shal neuer dye againe , as Paule 1. Petrt . 3. Rom. 6. wytnesseth , for he lyueth a lyfe immortall , and euer shal . Thus saint Chrisostome doth expounde Paul in thys place , sayeng . Hostia ultra non est , hoc est secunda . Crux ultra non est , hostiam quippe hanc uocat . An hoost is no more , that is the seconde crosse is no more , for he calleth this a crosse . Vna namque hostia perficit in perpetuum eos , qui sanctificantur , non sicut iudaica . Cautos nos uult efficere , ne speremus ultra , secundum iudaicam legem aliam hostiam . That is to witte , For one hooste maketh them perfytte for euer which are halowed , not as the Iewes hooste . He wolde make vs The iewes hostes often tymes offered coulde neuer make men perfit in their consciences , as Paul saith Heb. 9. ware , the we shuld not trust to haue offered for vs an other hoost , after the Iewes lawe . Hytherto saynte Chrisostom . Some expounde this text , that saint Paule shuld meane that they , whyche do synne after they be baptised , and haue receiued the fayth , & continue in synne , doing no penaunce therefore , shuld take no profitte by christes deathe , but harme rather , because they shal be more greuously punysshed ( not lyuynge after their profession , and fayth ) than yf they had neuer bene christened , as Christe and Peter do say . This toucheth them , which Matt. 11. 2. Petrt . 2. folowyng madde Martyn Luther do beleue that only faith , without good workes shulde be sufficiente to saue them . Finallye this texte maye be vnderstande of them , that synne of malyce , and do reioyce in their yll dedes , of whome Salomon speaketh , sayeng . Laetantur Prouerb . 2. cum malefecerunt , & exultant in rebus pessimis . They reioyce in their myndes ( whiche they shewe also outwardely by sygnes ) whan they haue done yll , and do bragge , or leape out with excedyng gladnes , in warst thinges . The sacrifice of christe done on the crosse , can profytte these men nothynge excepte they amende and repente . For as muche as the meanynge of these wordes , do depende vpon them , whiche wente a lytle before , wherby Paule dydde exhorte the Heb. to styrre , and prouoke one another to loue , and good workes , that no man in tyme of persecution shulde forsake the churche , or congregation of the faithful , I thinke Paule mente , that neither christes sacrifice ones done on the crosse coulde saue them , that dyd leaue the company of the christened , and forsake their faith in christe , nor any other whiche they shulde loke for . But yet I do not preferre this myne exposition before saint Chrisostoms whiche semeth to me verye ryght , and true . The nynth reason made againste the sacrifice of the masse , is this .

Sainte Paule saith , deus erat in christo mundum sibi reconcilians , The tenthe reason . non reputans illis delicta ipsorum . God was in Christe , reconcylynge to hym the worlde , that is al people of the world , not imputing their sinnes to them . Vpon these , & such other textes of scripture , whiche do testifie that god is pleased through christes death , and we set in his fauoure , they reason , and argue , that there is no nede vtterlye of any sacrifice , to appease goddes wrath , and displeasure , toward vs conceaued for oure sinnes , for as much as he is alredye pleased by christes death , and blouddy sacrifice , and therfore the masse is no sacrifice propitiatory .

The aunswere to this argument The solution is sone made , for they take wronge the scripture , which saith that god Matt. 3. is pacified , & appeased by chrystes sacrifice ones doone on the crosse , thinkynge that he is pacified indifferently to all men , and that christ toke awaye in deede , and in effecte al the worldes sinnes , so that streight withe , after his deathe none dydde remaine , whiche is plaine false ( as I haue declared before ) for than the Turkes , the Iewes , the Sarasons , with all other not beleuynge in Christe , and those that beleuing in hym , dyeng yet impenitent , shuld al come to heauen , & shuld none be damned . Therefore the truthe is , that albeit Chryste dyed for al indifferently , yet those onely shal be saued by his deth , which do or shal beleue in him perfitly , amending their liues through penaunce , hoping in gods mercy promised for his sake to vs , loue god & their neighbours as them selfes , fear god , giue almes to neadye , doo praye and obserue gods commaundementes . These only shal be saued by christes deth ( I speake not of infantes ) & none other , the whiche christ ment , sayenge . Hic est sanguis noui testamenti , qui pro multis effunderur in remissionem peccatorum . This is Matt. 26. the bloude of the newe testamente , whiche shal be poured out for the remission of many mens synnes , he saith of many , not of al , because all men shuld not fulfill the aboue rehersed thinges , necessary for the attainemente of grace , and saluation purchased by his deathe , in the whiche , and suche other is contayned the condition , that George Ioye G. Ioye . mockyngly , and vngodly , callethe Wynchesters condition , in his vnlearned raylynge booke made againste that honourable prelate , but to his owne greate shame , yf he be not shamelesse , as it shulde appeare by that his boke , that he is . The confutation of whose tryflynge The honourable lorde byshoppe of wichesters boke . and deuyllysh boke , he that lysteth to se well set forth in his colours , let hym reade my lorde of Wynchesters aunswere made to hym , whiche is full , on euery syde , both of hygh wyt , and also of depe learnynge . But my lorde neadeth no more my commendation , than the sea water , or the sonne the light of a candell , therfore I wil speake no more of his prayse , but go forth on my purpose , to the confutation of the next argument , which thus they make .

That whiche is a signe , and a Th●●●●th reason . representation of a sacrifice is no sacrifice , But the masse is a signe , and a representation of christes sacrifice , ones offered by hym on the crosse for our synnes , Therefore it is no sacrifice . This argument hathe Vrbanus Regius without any prouf of it as though it were inoughe for hym to saye it onely .

They proue the seconde part of this argumente ( whiche nedeth no proufe ) by christes wordes saying , do ye this for my remembraunce , whiche Paule also recyteth to the Corinthians , but they proue not the first parte therof , which is very false , folowyng therein certeine In proaemio de opificiodei philosophers , whiche ( as Lactantius testifieth ) so dydde reason of all thinges , that were darke , and obscure , Vt ea , quae asserunt , probata , & cognita videri velint . That they wolde those thinges to seme proued , and knowen whiche they do affyrme , or approue . Where they saye that one thynge can not be a signe , a remembraunce , or a representation of a sacrifice , and a sacrifice also , that is false . For wherefore I beseche the good reader , maye not the masse be a sacrifice , and yet a memorye , signe , & representation of Christes sacrifice offred ones vppon the crosse , as well as the paschall lambe , was a verye sacryfyce in dede , as the scripture wytnesseth , and that notwythstandynge , a sygne and representation Exo. 12. of Christes sacryfice to come . Chrisostome the seuententh sermon vpon the epistle of Saynt Paule to the Hebrewes plainelye saith that the masse is both a remembraunce of Christes death and sacrifice offered ones on the crosse , and also a sacryfyce not dystynete frome that , but the verye selfe same , as wherein is offered the same bodye , which christe dydde offer on the crosse for vs . Truely we maye proue by that , that the masse is commaunded of CHRIST to be sayde for a remembraunce of his death , that it is a sacrifice rather than the contrarye , after this sorte . That whiche is done in remembraunce of a thing passed , oughte to represente it perfytlye , and especiallye the chiefe parte therof , but the masse was ordeined of christe to be a memoriall of his deathe , whereat he dydde offer him selfe a sacrifice , and that was the cheife thing he than dyd , therefore the masse ought to represente and to put vs in remembraunce of that sacrifice , whiche it can not do , excepte it be a sacrifice , wherefore it is a sacrifice . Fynally christ saide not , do ye this onelye for the remembraunce of me , for than that texte shulde make muche more for myne aduersaries purpose , than nowe it doth , The nexte reason is this .

Christes oblation , and sacrifice The twelfe reason offered on the crosse was moost sufficient , and puisaunt to take away cleane all the synnes of the world , for as moche as it was offred by hym whiche was bothe god and man also , defiled with no spotte of synne , therefore we haue no neade of the sacrifice of the masse to purge vs of sinne , and they whiche do ioine this sacrifice with christes sacrifice ones offered vppon the crosse , do seme to diminishe the myght , vertue , efficacy , & strength of Christes sacrifice , shewing ther by that it is not of it self sufficient to delyuer vs from synnes daunger , but that it wanteth helpe of the sacrifice of the masse .

Many men thinke this a strong The solution reason , whan in dede it is very feble , and weake . For as no learned man that is catholique , doth deny that Christes sacrifice offred vppon the crosse is sufficiente , and of vertue inoughe to do awaye all synne of the whole worlde , euen so no good Chrysten man , nor woman wyll saye nay , but that this chrystes death , and sacryfyce must neades be ( as I haue oftentimes said afore ) applyed to vs by the sacramentes , and other meanes prouyded of god there vnto , amonge the whiche the sacrifice of the masse is one not of leste necessitie , as it appeareth before in this booke sufficientlye declared , and therefore I wyll let that passe , and go forward in this matter to the disprouynge of the nexte reason , whiche is thys set forth by one Vrbanus Regius in latyn , & translated into englysh by wyllyam Turner . wyllyam Turner Th● .xiii : reason .

If they worke ( saith he wiselye lyke him selfe ) with their dayly sacrifice ( as they cal it ) remyssyon of Vrbanus Reginus reason synne , I pray you then , what sinnes dyd the bloude of the newe and euerlastynge testament take away ?

Dyd euer man heare , or reade , The solution so fonde , and foly she a question , as this is ? who sayth that the masse , or the sacrifice therof , doth take awaye synnes withoute the vertue of the bloud , whiche Christ shedde for the establyshemente of the new testamente ? Who doth not ascribe the forgyuenesse of all synnes vnto Chrystes deathe , and sacryfyce offered to god on the crosse , as the onelye meryte or merytoryous cause thereof ? Agayne what man , excepte he wante fayth , wytte , or learnynge , wyll denye , but that the meryte , vertue and strength , of that CHRISTES bloud shedynge , muste neades be applyed to vs by the sacramentes , and other necessarye meanes , that we maye thereby be made partakers thereof , for the remyssion of our synnes obtaininge of grace , and saluation euerlasting ? Now the masse ( as I haue declared already sufficiently ) is an application of that Christes meryte , consystynge in the offring of hym self , a swete sacrifice to his father , for the pleasinge and pacifienge of his wrathe towarde vs for our synnes , and putteth awaye no synne , but throughe the vertue of christes deathe , and bloude , as al defenders of it do affirm , though Vrbanus Regius , and his scolers maliciouslye do laye the contrary to their charge . Further yet these men reason , sayenge .

Christe by his death hath satisfied The xiiii . reason . sufficiently for our synnes , and with his bloud wasshed them away , accordynge to the prophecye of Esaye the .liii. chapter , he dyd beare our synnes , and was corne for our wickednes , of the which it foloweth and is a good argument , that all the oblations , whiche are beside this , are vaine , and voyde , the whiche they pretende .

Hytherto Vrbanus Regius , The solution . Naughtye bookes whose leude , and vngodly boke of the comparison betwene the newe and the olde learnynge , is among the people in english , to the poysoning of their soules , as many other The kynges maiestie lyke a most Christen prince hath by hys proclamarion redressed this matter naughty bokes be , the more is the pitie that it is so suffered . God wolde that men , and women , nowe hadde no lesse zele to the truth , nor loue to their owne soules , than the Ephesians ( whiche were idolaters ) had whan saint Paule preached to them , that they wolde bringe forth their bokes of heresye and burne them , as they dyd their yll bookes , but to the argumente of Regius , whiche hathe as lytle learnynge in it , as godlynes . For what learned , or godly man wold reason after this sorte , Christe hath by his oblation satisfied sufficiently for our sinnes Therefore all other sacrifices & oblations be vayne & voyde ? Doth not the scripture commaund vs to offer dyuers kyndes of oblations & sacrifices , notwithstandynge the sufficiencye of Christes oblation , & sacrifice ? Reade the .vii. the .xiiii. the .xxxiiii. and xlv . chapter of the booke called Ecclesiasticus in latyn , and in englysshe , the boke of the sonne of Sirach , where mention is made of certen oblations , whiche Christes deth made not voyd , as the oblation of almes , & other dyuers . Doth not christ him selfe speake of offeringe sacrifice , in the fyfte of Matthew ? doth not saynt Paule Rom. 12 : commaunde vs to offer vp our bodies a sacrifice to god ? doth not saynt Peter make mention of offerynge 1. Petri. 2. to god spirituall hoostes , and sacrifices ? doth not s. Paule calle the conuersion of the people Rom. 15. to the fayth an oblation ? doth not Dauyd saye , Tunc acceptabis sacrificium iusticiae , Than o lorde thou Psal. 50. shalte accept the sacrifice of rightuousnes ? Doth not he also commanude vs to do sacrifice saienge Sacrificate sacrificium iusticie , & Psal. 4. sperate in domino . Offer ye sacrifice of righteousnes , or verteous liuing , & trust ye īour lord , as though he had sayd , excepte ye liue well , yf ye had all faythe ( as Paule sayth ) your truste in god is but vayne , & rather presumption , than verye hope , or trust , as theirs vndoutedly Iacobi . 2. is , which saye the onelye fayth do iustifie man , or is sufficient to saue hym withoute good workes , as s . Paule , and Iames both , do plainly Rom. 2. witnesse . Moreouer Dauyd speketh of the sacrifice of laude , the , c and syxte , and the hundred and .xv Gala. 5. psalme . Item , in the fyfty psalme mention is made of the sacrifice of a contrite harte . To be shorte , dothe not sainte Paule saye , that god is pleased , or appeased with the hostes of liberalitie , and almes Heb. 12. geuynge ? Who is therfore so mad to say , that christes death , & satisfieng for synne , hathe made al these oblations vaine , voide , & of none effecte ? Howe with christes sufficient satisfaction it doth agre , and stand , that the masse is a sacrifice ( whereby we are made partakers of the passion of christ ) I haue oftentimes shewed alreadye , and therefore I wyll nowe passe ouer that thing , and reherse mo of their reasons . Vrbanus Regius againe thus saith ( wyselye . )

To rayse vp a new oblation is The .xv. reason . to sette lytle by the firste . But they that defende the masse to be a sacrifice , do eayse vp a newe oblation . Therefore they set lytel by christes oblation , made on the crosse .

He proueth not the second part of this argument , because he sawe that it was playne false , and that it farre passed his witte , and learnynge to proue it . For no man setteth vp the masse , but Christ onely hym selfe ( as I haue afore in sundrye places of this boke declared ) and it is not a newe sacrifice , nor yet any other than that very selfe same , whiche christe dyd ones offer on the crosse , ( as saint Chrisostom Homili● . 17. in hebre : truely sayth ) though the maner in offerynge , whiche Chryste vsed in the tyme of his death , and now is vsed at masse is not one but dyuers , like as I haue opened before so that this reason is playn voide and of no strength . Moreouer the same Regius thus bableth verye fondly . Whan they say , that sinnes be releassed , and forgiuen in the sacrifice An obiection of the masse , it foloweth after their opinion , that that only sacrifice on the crosse did not satisfye for all synnes . This he sayth with out all proufe of his saienge , whiche The solution is very false . For it is true that sinnes are releassed , and forgiuen by the sacrifice of the masse , & yet Christe dyd sufficiently satisfye by hys sacrifice offered ones on the crosse for all sinnes , as Ihon sayth 1. Io● . 2. in his first epistle the .ii. chapter . The masse , as a meane , and an application of christes bloudy sacrifice offered on the crosse , doth put awaye sinne , throughe the vertue of that sacrifice , so that the releassing of sinne by it , is & ought to be ascribed to christes death . We saye by baptisme , sinne is forgiuen , by penaunce , faith , hope , prayer , almes dedes , with suche other , & yet it were great foly , and blyndnes to argue thervpon that christes onely sacrifice dyd not satisfie for al sinne . Now to Luther againe who thus reasoneth vngodly .

It is not lefull to set vp any sacrifice The xvi . reason to be a worshypping of god without expresse commaundement of god or without manifest scripture therfore , but there is neither expresse commaundement , nor plaine scripture , that the masse is a sacrifice , or that the preist in it shuld offer anye sacrifice . Therfore it is no sacrifice The first part of this reason is false The solution for Abel offred sacrifice which pleased god , without commaundement or scripture , as the fourth of the Genesis doth testify , and Iob also for his chylderne . Furthermore al the Iob. 1 : catholyke doctours are cleane in this opinion , that Christe at hys laste supper dydde institute the sacrifice of the masse , and commaunded his apostles to offer there at his blessed bodye , and bloude in sacrifice , saienge , Hoc facite in mean commemorationem , Do ye thys for my remembraunce . Luke .xxii. Finally we beleue many thinges not expressed , nor commaunded in Verities not written expressely in scripture . the scripture , as the continuall virginitie of the mooste blessed , and honorable virgin marye Christes mother , for the denial of the which Saint Ierome called Eluidius an heretike . Also the baptisme of infantes or babes , can not be proued by expresse scripture , but only by tradition of the apostelles , as Origen , Sainte Austen , and Dionise Li: 6. con. in Ro. Aduer . faustum lib. de . ecclesi . hierarch . Paules disciple do say . I passe by , diuers other thinges necessary to be beleued , althoughe scripture neither commaundeth them to be done , nor speaketh anye thinge of them , of the whiche I wyll putte forth shortely a boke , god willing . They yet reason thus against the masse . The .xvii. reason .

That can not be a sacrifice , whiche the preiste doth eate , because a sacrifice is wholly offered to god , and no part of it is turned to mans vse , but the preist doth wholly eate the sacramente . Therfore it is not a sacrifice .

O blyndnes of Luther , dydde The solution not the Iewes eate the paschal , or passeouer lambe , and yet that was a sacrifice , as it appearethe in the scripture playnely ? And where he saith , that a sacrifice is wholly offered to god , and no peece of it turned to mans vse , that is true only of one kynde of sacrifice , called in greke holocaustum , that is al burned . For in the olde laue the iewes dyd ●leye beestes , wich hauynge theyr bowelles taken out were layed hole on the aulter , and burned , so that of these onelye no part was turned to mans vse , the whiche Martin Luther applieth falsely to all other sacrifices , therefore this his reason is not worth two peason , as this is not made by him

The sacrament of th aulter is a The xviii . reason . gage , or a pledge of gods promyse made of the remission of sinne , and obtaininge of life euerlastynge , by the eatynge of it , as it appeare the in Iohans gospell , sayeng , he that eateth of this breade , shal lyue for Ioan 6 euer , therefore that thinge , whiche is consecrate in the masse , can not be a sacrifice , for as muche as one thynge can not be a gage , and also a sacrifice . Hytherto leude Luther without all learnyng .

To this I aunswere breifely , The solution . that the masse is both a pledge , assurynge vs of the perfourmynge of gods promysse touchynge remission of synne , and the lyfe euerlastynge , & also a sacrifice , in dyuers respectes . For it is a sacrifice , for as moch as it is offered of the preist to god , after the churches ordinaunce and a gage , or pledge , in as moch as it is geuen to vs of god , as a certificate , and an assuraunce of forgiuenes of synne , and glorie celestiall , at the lengthe to be of vs receaued , throughe the worthy eatynge of Christes bodye . Wherefore thys reason is soyled cleane . Nowe whan Luther thus argueth .

The sacramente is a gyfte , geuen The .xx. reason . to vs of god , as christe sayeth Accipite , take ye , this is my body but one thinge can not be a sacrifice , and a gyft , because the nature of a sacrifice is to be offred to god , and of a gyfte to be giuen of god , whiche are contrarye , and can not agre together in any one thinge .

What ignoraunce is this of The solution this greate doctour , whome hys scholers are not ashamed to call Daniel , and the lanterne of the worlde , whiche brought the lyght into it ? If ( good christen reader ) one thinge coulde not be bothe a gifte of god gyuen to man , and also a sacrifice , than Abell dyd offer no sacrifice , for those thinges whiche he offered , were the gyftes of god , as the text sheweth , nor Abraham , nor Iob , nor the Iewes offerynge of beastes , corne , and other thinges by the commaundement of god had ben any sacrifice , because al those thinges were goddes giftes , as al creatures be , accordyng to the prophet Dauids sayenge . Domini est terra , & plenitudo eius Psal. 23. The earth is our lordes , and the fulnes of it , are not the praysynge of god , geuynge thankes to hym , the confession of his name , geuing of almes , with many other thinges sacrifices , and yet they are al gods giftes , as Paul saith . Quid habes 1. Cor. 4. quod non accepisti ? What hast thou ( that good is ) whiche thou haste not receaued ? Therefore the prophet 1 paral. 29. Dauyd sayde . Tua sunt omnia domine , & quae de tua manu accepimus , dedimus tibi . Lorde all thinges are thyne , and we haue giuen to the , those thinges , whiche we haue receaued of thy hande . This the church confesseth in the canon Nihil deo preter ● sua damus . we gyue no thynge to god besyde his owne . G. Nazianze . oratione . 16. of the masse , sayenge . Offerimus praeclarae tuae maiestati de tuis donis , ac datis , hostiam puram , hostiam sanctam , hostiam immaculalatam , panem sanctum vitae aeternae & calicem salutis perpetuae . We do offer to thy very excellent maiestie of thy lyberal or fre gyftes , & thynges geuen to vs , a pure hoost a holye hooste , an vndefyled host , holye breade , of euerlastynge lyfe , and the cuppe of saluation perpetuall .

Lo here thou seeste , reader , that the church , christes spouse ( the foundation and pyllar of the truth , to whome christe promysed the holye ghost the spirite of truth , whiche shulde abyde with it for euer , that it shuld not holly erre in the faith ) doth confesse one , & the same thing Tua ex tuis tibi offerimus we offre to the saythe Chrisostom in his masse ▪ thine owne thynges , of thyne owne to be a gyfte of God , and a sacryfyce offered to hym . Ought not we rather to beleue this , than Martyn Luthers folysh bablyng , grounded vppon no learnynge ? but of this sufficiente . An other argument of his framynge is this , whyche I do reherse , that men maye se his great and exceadynge ignoraunce in scripture , and not for any learnynge , or strength it hath . The xx . reason The sacramente of the aulter was called of Christe , whan he dydde institute it , the newe testamente in hys bloude , as it appereth the .xxii Lu. 22. 1. Cor. 11. of Luke , But nothing can be both a sacrifice , and a testament , because a testament is receaued by the executour of the maker of it , and a sacrifice is offered to god .

Thys reason is easelye soyled , partely for as muche , as onlye the bloude of Christe is called the newe testamente and not the flesshe , and that improperlye , because the newe testamente is confirmed , and establyshed , by sheddynge Heb. 9. Gro. 24. of it , as the olde was by the bloude of beastes . Also the sacrament is called the newe testamente because it is a gyfte of the newe testament , or a thing bequeathed of Christe therin , as peace is , whiche Christe bequethed to his disciples whan he shulde depart from them by death , as Iohn testifieth the .xiiii Ioan. 14 : chaptre . This notwithstandynge , it is a sacrifice , for as much as it is Testamentum est institutio percipiendae baereditatis morte testatoris obsignata Heb. 9. offered to god at masse , for the quick and deade . A testament properlye , is an ordinaunce of a mans laste wyll , concernyng the distribution of his goodes , ratified and assured with his death , as Paule saieth , and so the sacrament of the aulter is not called a testament , as it is euident . Fynally the newe testament Testamentum dequo christus l ▪ quitur , est ordinatio uitae aeternae ● gīam indiscendae , christi morte obsignataꝙ ide● dicitur aeternum ꝙ uitae aeterna est ab aeterno preparata electis . & ꝙ illa est aeterna . Matt. 25. in an other signification , containeth the lawe of fayth , hope , charyte , the commaundementes , counsaylles , and the promisses of Chryste , after the whiche sorte the sacrament cannot be called a testament , as euery learned man perceaueth , and therfore it is called the newe testament for two the first causes aboue mentioned , with the whiche it standeth very wel , that it is also a sacrifice , but of this reason I haue spoken inoughe , wherefore let vs here the nexte , thus fashyoned out of fasshyon .

The communyon or housle , of one laye man profyteth nothinge another , Therefore the preistes masse doth nothynge auayle the people , but onely hym selfe .

Dyd euer man heare , or reade ●he .xxi. reason . afore Martyn Luther came , anye so fonde and folysh an argument ? The apostels of christe , receauing their housell of hym , dydde therewyth profytte vs nothynge , therfore Christes consecration of the sacramente dydde profytte vs nothinge , Is this a good reason ? Is it lyke of the laye mannes receauynge his housle , and of the preistes sayenge masse ? who , but Martyn Luther is so ignoraunte , and blynde to affirme that ? But the blynde leadeth the blynde , tyl both fall into the denne of heresye , and eternal damnation . Beware , good reader , of suche blynde leaders , leste thou repente , whan it is to late . Againe , thus Luther reasoneth , saienge .

One man can not be baptised , or christened for an other , nor marry a wyfe , for an other , therefore one can not offer sacrifice for an other ,

This is a reason mete for such a teacher : Why dyd not he as well argue thus , one man can not be christened , nor marry a wife for an other , therefore one can not praye for an other , nor giue almes for an other ? Doth not that folow as wel as the other vpon his first proposition ? Dyd not Iob offer sacrifices Iob. 1. for hys chyldrene ? Dydde not the preistes of the olde lawe offer Leui , 9 , sacrifices for the peoples synnes ? Doth not sainte Paule saye that Heb: 5. euery preist , or byshoppe , is chosen to offer gyftes , and sacrifices , for mens synnes ? beleue not therfore good reader , this doiynge ignoraunt techer , which erreth so plainly against gods holy worde , as the seest in these argumentes alredye recited , that Luther did , & as thou shalte se in the reasons now folowynge , of whiche this is one .

The laye people do not offer The xxii reason sacrifice , whan they receyue the sacrament , Therfore the preistes likewyse do not offre sacrifice , when they do eate it , and so the masse is no sacrifice .

This reason is so sclender , and The solution weake , that it is not worthye to be rehersed , much lesse to be confuted . The Iewes eatinge the paschall lambe , dyd not offer sacrifice , neyther the layte , nor the preistes , and yet the preistes dydde offer hym in sacryfyce , before they dydde eate hym , as the scripture sheweth manifestlye , after lyke sorte , the preistes of the newe lawe , thoughe in receauynge the mooste blessed sacrament , they do not offre sacrifice yet they do offer the body & bloude of our sauioure Christ to god , before they take it , as the canon both of the greake , and also the latyne masse , playnelye declareth , wherefore this argumente is of no pith , ne strength , as the nexte is , fourmed after this maner .

If the masse were a sacrifice , or The xxiiii . reason . deyned by Christe , ( as ye say it is ) than it shoulde folowe , that the apostles at their masses , had offred sacrifice , ensuinge therein Chryste their maisters sample , and commaundement , byddinge them doo that whiche he had done hym self . But they dyd not offer sacrifice in their masse . Therfore the masse is not a sacrifice .

Martyn Luther thus trauaileth The solution . to proue the seconde parte of this reason , whiche is that the apostles at their masse dyd not offer sacrifice , we reade ( saith he ) in th actes of the apostels , that they dyd breake breade about the howses , & so they receiued it ( which is vnderstande of the sacrament ) and made no sacrifice , because sacrifice was and is nowe euer offered in the temple , and not in anye pryuate house . The solution .

To this I say that that breaking of breade was but a distribution , or a giuing of the holy body of christ to the people which was before consecrated , & offred vnto god a sacrifice : For that is oftentymes in scripture , the signification of this worde frangere , to breake , as in the prophet Esaie the eyght and fyfty chaptre , where we read these wordes frange panem tuum esurienti , breake thy bread to the hungry that is , gyue it to hym Moreouer there were ( belyke ) some halowed places about those howses , in the wich the apostles sayed masse , and made sacrifice to god , before the temples were buylded . Fynally a temple is not vtterly necessarie to offre sacrifice in , as now experience of the church declareth , and so by this aunswer , another of Luthers reasons is soyled , whiche is : that Another reason of Luthers is soyled by the waye . Christ at his maundye dydde not offer sacrifice , institutynge the masse , because he was not then in the temple , where sacrifyce should haue ben offered , but in the geste chaumber or a parler , where men dyd vse to souppe , for yf a temple hadde bene so necessarye to offer sacrifyce , that none coulde haue ben offered , excepte in it onelye , than CHRIST had not offered hym selfe in sacrifice at his death . whiche is agaynste the scrypture for than he was not in anye temple , but on the mounte of caluary , as the gospels do playnelye tell . This reason therefore is cleane , and clerelye doone awaye . yet Luther goeth forth thus reasonyng .

If the masse were a sacrifice The .xxv. reason . we myghte therewith worshyppe , and honoure god . But we can not so do . Therefore it is no sacrifice .

That we can not worshyp god with the masse , he goth about this to proue , by the wordes of Christe , written that fourth of Iohns gospel . Io. 4. Oportet eos qui adorant deum , in spiritu , & veritate adorare , They that do worshyppe god , muste worshyp in spirite and truth , therefore the masse , which is an outward thing can not serue anye thinge for the worshyppynge of god , as it shuld do , yf it were a sacrifice , and for that cause it is none .

This reason is grounded vpon The solution the yll takynge of christes wordes whiche do not exclude al outward thinges from the honouringe of god ( as Martyn Luther and his scholers suppose ) but they shewe that in the time of the newe lawe , the figures , and ceremonies of th olde lawe shulde ceasse , and be anulled clerelye , so that it shulde be lefull for men to worshyppe god not only in the temple of Hierusalem , as it was duringe the olde lawe , but they shulde honoure hym in euery place in spirite , & truth . Also christ ment by those wordes that the errour of them , which did worship god in the hyll , or mountaine called Seir , as the Samaritanes dyd , shulde likewise be taken awaye , as the text it selfe playnlye declareth , that christ ment , and therefore this letter maketh vtterly nothynge agaynst the sacrifice of the masse , whiche is no ceremony of the Iewes law , nor errour of the gentiles , but a sacrifice instituted by christ at his laste supper , the whiche he that doth offer deuoutly to god , doth honour and worshyppe hym in spirite & truth , wherefore this argument is aunswered vnto sufficiently . Martyn Luther wold haue in the new law , no outward sacrifice , suche as the masse is , but only inwarde & spirituall , as to offer to god our bodyes in sacrifice thorowe mortifyenge out affections , and carnal lustes , Rom , 12 , to offer laudes , and thankes to god for his benefites bestowed on vs , with suche other sacrifices , which euery christen man , & woman offreth to god , & is therby a preist , as Peter & Ihon in the Apocalips 1. ●● , 2 , Apo , 1 , ● , 5 , do witnes , and there is none other preist no sacrifice , nor preisthoode , but this only . Hitherto Luter , whiche dyd not se , he was so blynded , or els he wold not se , such was his myscheuous malyce , that in the lawe of nature , men offered to god outward sacrifices , as Abel , Noe , Melch. and other dyuers , & were not content to honour god with in warde sacrifices onlye . Also in the tyme of Moses lawe the Iewes dyd likewise by goddes owne commaundemente , why therfore shuld not christen people after , semblable and lyke maner worshyppe god in the tyme of the newe lawe , sythe euery lawe hathe a sacrifice , or a sorte of sacrifices propre to it , as a kynde of preisthode also ? Nor it is not to be marueiled at , whye The. 〈◊〉 . reason . saynt Paule so largely intreating of christes preisthode , and of the comparison betwene hym , and Melch , made no mentyon of the sacryfice of the masse , which is after the order of Melchizedech . For sainte Paule speketh there only of those Heb. 7. The solution . thinges , whiche myght make any thinge for the auauncynge , and settinge forthe of the excellency of Christes preisthoode , before the preisthood of Moyses lawe , to the entent , he myght cause the Iewes to leaue , and forsake that sacrifice of Moses , and cleane onely to christes , beinge farre more excellente , and of greater strength to saue man , than the other , to the whiche purpose , it shoulde nothynge haue helped , if he had entreated of christes sacrifice vnder fourme of breade & wyne , as it is euydente to all learned men , & therefore in that whole epistle to the Hebrewes , Paule neuer spake of that sacrifice , but onlye of that , which Christe offered ones vppon the crosse , whereby he made man perfitte in soule , which thing , al Moyses sacrifices could neuer bringe to passe , and for that cause christe , whiche offered that noble sacrifice , was and is a preist muche more excellente , than Moyses preistes were . Nowe we se how lyttle it maketh against the sacrifice of the holye masse , that Paule spake not thereof in his epistle sent to the Hebreus . Moreouer it foloweth not that the masse is no sacrifice because Paule to the Hebrewes spake not of it , for many thynges are true , not ones touched there . Thirdely it was a matter to hard for the capacitie of the Iewes , to perceaue howe the masse shulde be a sacrifice auaileable for the quick and the deade , for they neded easye doctrine rather than hard , as Paul saythe to them the fyfte chapter , & therefore he made no mention of that matter to them . Nowe where Luther allegeth the twelfe of the Romaines , the seconde of saint Peters first epistle , & the Apocalipse , to proue al christen people prestes , he is deceiued shamefully , because those textes do proue as well that all christen folke be kinges as preistes , & so they are in dede spiritually , & inwardly , for asmuch as they do rule their affections , & carnal desires with the bridel of reason , which is a kinges office , & they offre spiritual sacrifices to god , as praier , thankesgiuing . &c. being therby spiritual preistes , but not as we be that haue taken preisthode of that bishop . Hytherto● I haue rehersed M. Luthers reasons against the masse , & the disprouing of them also , now let vs se , what one of his scolers , called Philip Melāethon hath sayd against the same , first this he saith , beside & aboue the which I haue already confuted , of Luters his maisters forgyng .

The scripture saith that we are iustified , or made righteous by faythe , The. ●xvii . reason . when we do beleue that oure sinnes be forgiuen for christes sake , now if the masse do take away the sinnes of the quick , & the dead , through the worke done , our iustification shulde happen by the worke of the masse , and not of faith , which the scripture suffreth not , it foloweth thervpon that the masse is no sacrifice , putting away the sinnes of the quicke , and dead .

As touching the first parte of this The solution reason , whiche is that we be iustified through faith , when we do beleue that our sinnes are forgiuen vs for christes sake , I saye that it is not sufficient for the attainemente of rightousnes , and remission of oure sinnes to beleue that they be remitted for Christes deathes sake , excepte we forsake also our synnes , and do diuers thinges ther vnto necessary by the assignement of god in scripture , as I mynd to declare in my boke of iustification , whiche god willing I wyl shortlye put forth , therefore now I let that passe , and touch the seconde peece of this argument , whiche is , that yf by the worke of the masse we shuld obteine remission of our sinnes , than it shuld not come by faith . This proposition declareth the autours ignoraunce , or els his malice , conceiued against the truth and the clergy , of whom he doth falselye reporte , that they saye , that the masse of it self , without faith in christes death , shulde bringe to vs remyssion of our synnes , where they affirme with saint Rom. 3. Heb. 11. Paul , that our righteousnes , doth come by faith , and that withoute fayth no man can please god . These are all very true , remission of sinne commeth by the passion of Christe , by the masse , by baptisme , by faith by penaunce , by hope , by feare , prayer , fastinge , almes dedes , and such other , as the scripture sheweth , but onely christes death is the merite of grace and remyssion of synnes , Therefore this argument is of no force ne pith , as in dede this is not The. ●xvii . reason . which he maketh after this sorte .

It is an horrible thinge to attribute , or ascribe , as muche , & as great vertue to the priestes worke which he doth saienge masse , as to christes death . But they the affirme the masse to be a sacrifice , abolysshinge the synnes of the quicke , & the dead , do no lesse giue , & ascribe to the priestes worke , then to chrystes death , Therefore the masse is no suche sacrifice .

He proueth not the second part The solution of this argument , whiche is verye false , but only saieth it , as though his saieng shuld be sufficient with out all proufe , to verefy his deuellysshe purpose . All catholyke people do beleue that by the masse the synnes of the quicke , and dead , are forgiuen , as by an applyeng of christes death to vs , & by the vertue ther of , and that not by the priestes worke chiefly , but by christes owne worke , offering him selfe in sacryfice to his father , by the ministery of the priest , saieng masse , & this is not to ascribe as to the preistes ded● or worke , which he doth in the masse , as to christes death , which Melancthon falsely sayth we do , that defende the blessed masse to be a sacrifice , pacifieng gods wrath . Moreouer he sayth , that synne can not be vanquysshed , and ouercome but by The .xxix. reason . fayth in Christe , as Paule sayeth the fifth to the Romaynes .

We iustified throughe faith haue peace , wherefore the payne , which the soules departed in grace ( and are not yet in heauen ) do suffre cannot be ouercome by the applyenge of an other mannes worke , soch as the masse is , sayde by a preiste , and therefore the masse is no sacrifice profitable for the deade , to deliuer them from the paine , which they do suffer , to make them cleane , that they maye entre into heauen .

O wonderful blyndnes of this The solution man , whych sawe not , that iustification bringeth remission of mortall , and deadlye synnes , whyche they obteined , whyle they were here liuing , whom being dead the masse doth auayle , for the remission of venial sinnes , and the releasing of their temporall paines , whyche they suffre , because , whan they lyued in this world , they did deserue and merite that not onely masses , ( as saint Austen affirmeth ) but also Ad dulcitium questi . ● ineucha . 109 prayers , and almes of the quick shuld profit them , if they were applyed to them , therfore this Melancththons reason is clerly of no value ne force . Vrbanus Regius dothe Vrbanus Regius false ly reporteth of preistes as many other do , that they make marchaundyse of the masse falselye , & spitefully saye , that the preistes , ydell fellowes , do make marchaundise of the masse , lefte to be a memoriall , and remembraunce of the death which brought lyfe . For they do take moneye for sayenge masse as a stipende , and wages of their labours to liue by accordinge to their vocation , and maner of lyuing . Is it not lefull for them to take somwhat for that their seruice , for as muche as euerye man maye lyue by the swete of his face , as god sayde to Adam , that he shulde ? doth not Christ say Gene. 3. Mat 10. Rom. 1. 1. Cor. 9. that the workeman is worthye to haue his wages for his laboure ? Doth not also saynte Paule saye that they ought of duetie to geue Rom. 1● . temporal sustinaunce , and goodes to them , of whom they had receyued spiritual thinges ? May not a prieste take money for his sustynaunce , whan he prayeth , and saieth masse for the people , as well as the preacher for his sermons , whiche maye lefully lyue by that hys labour , as Paule declarethe the ninth chapter of the first epistle to the Corinthians ? Therefore we preistes make no marchaundise of the masse , like as the preacher doth not of his preachinge , Nowe good peroratio . Christen reader , thou hast not onely the truth of this matter set forth at large in this boke , but also a confutation of al , that Martin Luter ( which of al men first began to bable against the blessed masse ) , could write for the maintenaunce of his heresye , to the which I haue added some other of his scholers argumentes , with a reprouynge also of them , so that no man can hereafter excuse him selfe , through want of knowledge of the truth , which wil reade ouer this boke withoute all affection diligently , more considerynge what is therein sayde , than who sayde it , and set it forth to be redde of all men :

Accepte in good worth , gentil reader , this my endeuour , and labour , taken to profyt them , which eyther be cleane rude , and vnlearned , or els haue but lytell knoweledge , and vnderstanding in scrypture , for learned men haue no nede of this my laboure , whereby the truth is declared after a grosse , and a rude fasshion , for the easier vnderstanding of the vnlearned , for whom it is done . The grace of god be with the good reader , and kepe the from all heresye , or sone delyuer the from it , yf thou be alredye therewith infected , and poysoned , that thou stedfastely and vndoubtedly beleuinge all thinges pertaining to a christen mans beleefe , and obseruinge goddes commaundementes , mayest , at th ende of thy lyfe , come to that ioy which god hath prepared for hys true louers , & christ our sauiour most dearly hath boughte for the same , with sheddyng of hys precious bloude , to whom be glorye , honour , and imperye for euer . Amen .