do offre is the â—rdes death we are bonde to do no other thinge than that whiche he hath doone For the scripture sayth as ofte as ye shall eate this bread c. Lo Cypryan did vnderstande these Paules wordes spoken of makynge remembraunce of christes death so that he affyrmeth that we do make sacrifice in the masse and therby is that remeÌ„brauÌ„ce made of Christes passion death And that this holy martyr so dyd vnderstande saint Paules wordes it doth playnly appere by his wordes streighte folowynge which are these QuotieÌ„scuÌ„que ergo caliceÌ„ in coÌ„memorationeÌ„ dnÌ„i Cyprianus passionis eius offerimus id quod coÌ„star dnÌ„m fecisse faciamê° That is in our englysshe speache thus muche to saye Therfore as often as we do offre the cuppe in remembraunce of our lorde of his passion let vs do that whiche it is euydent that our lorde dyd Doth not Cyprian here manifestlye affyrine that by the offering in sacrifice of christes bloud coÌ„teined at yâ— masse in yâ— chalice a remembrauÌ„ce is made of Christes death accordynge to his saint Paules commauÌ„dement but ye wil say to me An obiectioÌ„ that S. Paule in this chapter maketh mention of eatynge and drinkyng the body and bloud of christ and of the remembrynge of christ his passion therby which thing is indiffereÌ„t to lay men preistes and therefore Cypryan doth not well gether of Paules wordes here that Christes deathe is remeÌ„bred by doyng sacrifice of the priest at masse To that I saye that the The solution death and passion of Christ is remembred by euery laye mannes and womans housle or receyuyng of the blessed sacrament of th aulter but more chiefly more lyuelye and expressely by offeringe of his verye bodye and bloude in sacrifice whiche is done of the preist at his masse than by that eatynge lyke as the sacrificyng of the paschal or passeouer lambe did moch more expressely figure the deathe and sacrifice of our sauyour christ on the crosse then to come thaÌ„ did the eatynge of hym as no lerned man doth or can doute and therefore although euery man and woman receauynge the blessed sacramente of the aulter whiche is the very bodye and bloude of Christ A booke made of the sacramente of th aulter and not only a figure therof as I haue declared in my boke made of that matter dothe by that declare Christes death and make a remeÌ„braunce of it yet that notwithstaÌ„dynge the preist in his masse doth princypally make remembraunce of that christes death and so saint Paules mynd was that the preist in the masse offeringe Christes fleshe and bloude in sacrifice doth thereby especially remembre hys deathe though he doth that secondarely in receiuing his body and bloude and the laye people do also the same But ye wyll saye vnto me that Christes institution wheÌ„ Math. â—â— Luc. 2â— he bade his disciples to take cate and drynke and to do that for his remeÌ„braunce doth playnely shew that we do only remembre christes death in eatynge and drinkinge his flesshe and bloude and not by An obiectioÌ„ offering it in sacrifice and therefore saynt Paule mente no suche â—hynge Also saynte Paule hym â—â—lfe sayeth when ye shall eate â—is breade and drynke of this â—ppe ye shall shewe the lordes death speakynge not one word of makyng sacrifice and therfore he oughte not to be wrested in this place to the sacrifice of the masse To that I aunswer that Christ his scholer saynt Paule dyd commaund The aunswere that when we do eate hys bodye and drinke his bloude we shulde haue his passion in remembrauÌ„ce or take theÌ„ to the remembrauÌ„ce of his death but yet no maÌ„ ought ne can if he wolde gether thereof that to shewe the lordes death is nothynge els but to eate and drynke the Sacrament in remembraunce of christes passion For if a man do wel and diligently considre and pondre Chrystes wordes when he saith Hoc facite Luc. 2â— 1. Cor. 11. in meam commemorationem Do ye thys for my remembraunce he shall see that it is an other thinge to do that whiche Chryste commaunded the apostles to do than onelye to make remembraunce of Chrystes death For Chryst badde we shulde do that whyche he dyd to remembre his death Now who knoweth not that the thinge whiche is done and that wherefore it is done are not both one thing But what neade so many wordes at this time syth Paule sayth nothinge agaynst the remeÌ„brynge of christes death by offring his body bloude in sacrifice in the masse but with it rather as I haue declared by S. Cyprians iudgemeÌ„t and sayenge and I haue proued already by diuers autorities both of the scrypture and the holy doctours that Chryste dyd offre his flesshe and bloude at his maundy to god his father in sacryfyce Therefore I wyll recyte more of the scrypture to proue that the holy masse instituted by Chryste our sauiour is a sacrifice appeasynge goddes displeasure profitable both to the quicke also to the deade people Whereby men maye perceyue howe moch Martin Luter Iohan Fryth with dyuers other were deceaued in this matter and namely a yonge man of this Pâ—raenesis our countrey in a boke sette forth in latyn in the which he saith that the holye masse is set vp to the reproche or iniurye of Christe and that Paule Peter and Iohan do teache vs the same The apostle Paule to the Hebrewes the fyfthe Chapter thus wryteth Omnis poÌ„tifex ex hominibus assumptus pro hominibus constituitur in ijs quae sunt ad deum vt offerat dona sacrificia pro peccatis That is Euery byshoppe or preist taken out of the nombre of men is ordeyned for men in those thinges whiche This texte proueth that eyther iÌ„ our tyme of the newe testamente there is no preisthode which no good christen bodye wyl affirme or that there is a sacrifice propre to it aduered to be offered for sinne which none can of fre vp but a preiste and syth there is nor can be anye other suche sacrifice but the masse it must nedes folow that it is a sacrifice of the newe testment do appertaine to god that he sholde offre gyftes and sacrifices for synne This texte is manifeste agaynst Martin Luthers heresy whiche is that all Christen people are preistes and that among christen folke there is none rather a preiste than all other For here Paule affirmeth that a preist is elected and chosen out of the multitude of the people therfore some and certayne of the people are preistes and not all the hole number of them Also he sayeth that a preist is ordeined or instituted for the multitude of Christen people to offre gyftes and sacrifices for theyr synnes and therfore that is the preistes propre and chiefe offyce so that it neyther dothe belonge to the layte to vse that office nor the office of a preist is onlye to
Paule doth opeÌ„ly coÌ„firme this wryttyng to the CorynthiaÌ„s the .x. chap. of yâ— first epistle saieng Vnus panis vnum corpus multi sumus oeÌ„s quideÌ„ de vno pane devno calice participamus We be many one breade saith Paule one body sothely we take parte all of one bread of one cup. The holy father great clerke S. Austen thus writeth Huius corporis To. 2. epist 57. Dardano caput est Christus huius corporis vnitas nostro sacrificio significatÌ„ Qâ— brâ—uit significauit apostolê° diceÌ„s Vnus panis vnuÌ„ corpê° multisumê° 1. Cor. 10. That is Christ is the head of this body the church the vnitie of this body is signified by our sacrifice The which thing the apostle Paule hath breifly signified sayeng We are many one bread one body Also in another place thus he saith after he hath defined and shewed what a sacrifice is Hoc est To. 5. de ciui dei lib. 10. Cap. â— sacrificiuÌ„ christianoruÌ„ multi vnuÌ„ corpê° sumê° in christo quod etiaÌ„ sacrameÌ„to altarê fide libê° noto frequeÌ„tat ecclesia vbi ei demonstratur quod in ea oblatione quam offert ipsa offeratur The englysshe is this This is the sacrifice of christen people we many be one body in Christe the which also the church accustomely vseth with the sacramente of the aulter knowen to the beleuynge people where it is opeÌ„ly shewed to the churche that in that sacrifice which she doth offre she the same is offered No man can desyre more playne wordes than these are but yet I wyll procede vpon a further proufe of this matter Paule the tenth chapter of the firste epistle to the Corynthyans 1. Cor. 10. this writeth againe Non potestis calicem domini bibere et calicem daemoniorum Non potestis mensae domini participes esse mensae daemoniorum ye can not drynke of oure lordes cuppe and the deuils or yll spirites to Paule puttynge differeÌ„ce betwixt the eaters drynkers of oure lordes table theÌ„ that eate drinke thinges offred iÌ„ sacrifice to the deuyls doth meane that the bodye bloud of Chryst is fyrst offred in sacrifice as the meates and drinkes were to the ydolles and then afterward receaued of vs ChrysteÌ„ people Ye can not be partakers of oure lordes table and the deuyls also Here saint Paule reasoneth with the Corynthians to persuade theÌ„ that they wold abstayne from the eatynge of meates offred in sacryfice to the ydolles and that with two very good reasoÌ„s of the whiche the fyrst is grounded vpon the wordes whiche are here nexte before rehersed out of this same epistle and chapter and it is this Lyke as they whiche haue mutuall participatioÌ„ in christe through the sacrifice of his flesshe bloud do entre into a certayne vnite with him SeÌ„blaly they haue acertain vnite with the idolles by the eatinge S. Paule comparing the bodye bloudde of Chryste to the meates of the gentyles offered in sacrifice dothe playnely noÌ„bre the body and bloude of Christe amonge thiÌ„ges offered in sacrifice The same is proued by that that he calleth the lordes table the aulter for none other cause truely than he called the Iewes and gedtiles aultare a table of those thinges which are offered them in sacryfyce Nowe for as muche as euerye Chrysten harte doth or shuld abhorre to haue any vnitie with the deuyls or ydolles it is mete that ye whiche are christened people do forbeare eatyng of meates offered in sacrifice to idolles But that we are vnyted or knytte to Christ and haue with hym a certayne mutuall participation thorough the sacrifice of hys flesshe and bloud he sheweth by a similitude of the Iewes table vsed in the synagoge For as the sacrifice which the carnall Iewes dyd offre made them partakers of the aulter lykewise the sacrifice whiche is offred either in the table of oure lorde or elles of the deuyls maketh the offerers partakers of christ or of the diuels Thoughe Paule dothe not call in this reason the body and bloud of christ a sacrifice yet his wordes do shewe that he so ment because he setteth the table and cuppe of our lorde christe agaynst the table and cuppe of the dyuels sayenge Non potestis calicem domini c. Ye can not drinke of the lordes cuppe so forth as is aboue rehersed Therefore seyng the apostle doth calle that whiche is offered in sacrifice to the deuyls the table and August T 6. lib. 1. Ca 19. contra aduâ—â—sariuÌ„ legis proph Paulus 1. Cor. â—0 Dicendo Calix c. ostendit adque sadrificium debeant pertinerâ— cuppe of the deuyls it muste therof folowe that he mente by the cuppe and table of our lorde that thing which is offered in sacrifice vpoÌ„ our lordes aulter so that this is yâ— seÌ„se ye caÌ„ not cate that thing which is offred to god in sacrifice yâ— also which is offred in sacrifice to deuels because the light hath no felowship with darknes as he sayth in an other place nor betwixt christ and the deuil is any agreing Wherfore it is manifest by saint Paule that 2. Cor. 6. the bodye and bloud of Christ is a sacrifice of the newe Testament or els if they be not offred in sacrifice This declareth that s Paule dyd gather of Chrystes wordes pronounced of hym at hys last supper that he dyd offre his bodye then in sacrifice at the masse and then afterward receyued of vs howe shulde Paules comparison stande and take place when he teacheth that the Corynthyans could not be together partakers of thinges offred vp in sacrifice to god and also to deuyls Truely Chrisostome expoundynge this chapter dothe shew that saint Paule ment this whose wordes are these Itaque si cupis sanguinem non imbue altare idolorum caede irrationalium sed altare meum meo imbue sanguine That is Therfore yf thou doest desire to haue bloud do not thou spryncle the ydolles aulter with slaughter of vnreasonable beastes but laye vpon my aultare my bloude reade the chapter of the doctours sentences Adde to this good reader that whiche saynt Paule writeth the nexte chapter folowynge with these wordes QuotienscuÌ„que enim ederitis panem istum calicem istum biberitis mortem domini annuâ—ciabitis quoad vsque veniat For as ofte as ye shall eate this bread drinke of this cuppe ye shall declare the lordes deathe tyll he come These wordes doo shewe that the masse is a sacrifice as saynt Cyprian doth construe Cyprianus li â–ª 2. epist 3. and take them whyche thus saith vpon them Et quia passionis eius mentionem in sacrificijs omnibus facimus passio est enim domini sacrificium ê™ offerimus nihil aliud qui quod ille fecit facere debemus Scriptura enim dicit QuotienscuÌ„que panem istum c. And because we make mention or we rememâ—re christes death in all sacrifices â—or that whiche we
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 sacramentuÌ„ quotidianum esse voluit ecclesiae sacrificium cuÌ„ ipsius corporis sit ipse caput ipsius ipsa sit corpê° tam ipsa per ipsum qui ipse per ipsaÌ„ 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 yâ— 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 thaÌ„ to Luter or any other taughte in his schole But of this holye doctours sentences writteÌ„ 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 lucifâ—rianoâ— To. 2. to longe and tedious Therefore I wyll go to saynt Ierome which coÌ„firmeth this truth sainge while he sheweth that a preist is the salte of the earth Sacerdos quippe prolaico offert oblationeÌ„ suaÌ„ 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 maÌ„ Estesones he sayeth Nec moses dedit vobis panem verum sed dominus Quaest â—â— ad â—â—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 lâ—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 theÌ„ 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 saiÌ„t Gregory Ieronis maister whiche wrote this almoste twelfe huÌ„dred yeres synce Sciens quoniaÌ„ 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 maÌ„ 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
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 auÌ„cientie Origene also being .xxx Origenes li .i. in Iob. yeres before hym that is within twoo hundred and xxv yeres of Christs byrth doth opeÌ„ly affirme the masse to be a sacrifice sayeng Probet seipsum Homo .i. mundeâ— 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. â—4 autem dicuÌ„t carneÌ„ in corruptioneÌ„ deuenire noÌ„ ê‘cipere vitaÌ„ quae a corpore domini sanguine alitur Ergo aut sententiam mutent aut ab offereÌ„do abstineaÌ„t quae prae We eate and drynke christes flesshe bloud in the sacrament they are offered at masse in sacrifice dicta funt Nostra autem conson aÌ„s 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 spokeÌ„ 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 opinioÌ„ 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 yâ— 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 uocationeÌ„ dei iam non coÌ„munis 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 corruptioÌ„ hauing hope of risinge againe Hitherto S. Ireneê° 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 differeÌ„ce 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 â–ª with in .c. .ii. yeres of christes byrth doth confirme this marter saieng Diaconi coÌ„stituti 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 theÌ„ 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 vauÌ„tage and sette vp by them for a sacrifice to get pence with But I wyll go forwarde to the martyr s Alexanders senteÌ„ce which is this written aboue .xiiii. huÌ„dred yeres Alexander sanctissimus Martir uixit â—â—no d. 119 â–ª afore our dayes In sacramentoruÌ„ oblationibus quae inter missarum solemnia domino offeruntur passio domini misceÌ„da est vt eius cuius corpus sanguis conficitur celebretur passio Crimina enim atque peccata oblatis his domino sacrificijs delentur Idcirco passio eius in his commemoraÌ„da est qua redempti sumus saepius recitan da atque domino offerenda Talibê° hostijs delectabitur atque placabitur dominus peccata dimittet ingeÌ„tia Nihil enim in sacrificijs maius esse potest qui corpus sanguis christi Neculla oblatio hac poâ—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
ex latere ipsius compuncto Io. 6. fluxit ad purgationem inquinatoruÌ„ respersioneÌ„ ac salutem animarum nostrarum That is Melchizedec met Abraham and sette out or shewed to hym breade and wine before fyguryng darke thingeâ— and samples of misteries or secrete thynges forasmoche as our lorde sayeth I am the quyck bread and a sample of that bloud whiche dyd runne out of his syde pricked to the purgynge of the defyled and sprinklyng and health of our soules here we se that after this auÌ„cient writers mind yâ— bread wine which Melchiz shewed to AbrahaÌ„ figured our sauiour christes flesh blod which ran out of his syde strykeÌ„ that he offered to his father vnder the fourme of bred wine at his last supper not vpon the crosse for there he offered himself to his father vnder and in his owne propre forme after the ordre of Aaron onely Damascene also a greke doctour whiche was aboue a thousand yeres afore our time confirmeth playnly this our Lib. 4 â–ª ca. 14. purpose entreatynge of Melchizedeches sacrifice offred to god in bread wyne when thus he sayth Haec mensa hanc mysticam praefigurâ—uit mensam velut sacerdos Gene. 14. ille christi veri sacerdotis figuram Psal 10â— praeseferebat et imagineÌ„ Tues enim inquit sacerdos in aeternuÌ„ secundum ordinem Melchizedec That is This table of Melch. figured before this mistical table of Christe like as this preiste Melchyzedec dyd beare the figure and image of christ the very preist For the holy goost saith by Dauyd yâ— prophet rehersing god the fathers wordes to christ his sonne Thou art a preist for euer after the ordre of Melchize Is not this plainly spoken of this old writer great clarke Is it not mete to beleue him rather theÌ„ Martin Luther or any of his disciples nothinge so well learned as he was nor so vertuouse in liuyng But to be short I wil allege now Theophilactus Theophila wordes whiche was also a greke doctour then go to yâ— rehersal of In Heb. 5. latin doctours He saith after this maner But whom can the Iewes bryng besyde christ which may or shoulde be a byshoppe or a preiste after the order of Melchizedec were not all other preistes vnder the lawe dyd not they all obserue the sabboth dayes and offre sacrifices Therfore it is most euident that it was spoken of Chryst for he and onlye he dyd make sacryfice with bread and wine after the maner of that Melchizedec Anon after he asketh howe Christe is a preist for euer To that he maketh this aunswere that he is called a preist for euer not only because he doth alway pray for vs to his father shewing to hym his bodye whiche he offered vp for the synnes of the world vnto his father vpoÌ„ the crosse to obteyne mercye for vs sayenge o father haue mercye on them for whom I haue suffered death but he is also a preiste for euer because he is offered daylye or els because an oblation or sacrifice is continuallye offered by goddes mynisters the preistes which hath in it Christ our lorde byshoppe and sacrifice that for our sake doth sanctifie halowe or make holy him selfe breake and geue this he Hitherto I haue alleged the Hebrewe the Greake wryters to proue that Melchyzedec dyd offre breade and wyne in sacrifice to god in fygure of oure sauiour christes sacrifice whiche he sholde then offre and now hath in dede offered to his father at his maundy verely none other thing then his owne naturall and lyuely bodye flesh and bloude vnder the fourme of breade and wyne Nowe let vs see what the latyn Latyn autours touchynge this matter doctours say in the same matter but yet not al whiche I haue red entreatynge of it but certayne of the eldest best lerned only as S. Austen Hierom Ambrose LactaÌ„t Arnobius the holy martir Cypriane S. Austen the yere of our lorde cccc Of the which S. AusteÌ„ thus sayth vpon the .xxxiii. Psalme of Dauyd Melchize was in AbrahaÌ„s time Of what other saith god the father Thou art a preist for euer Psal â—0â— after the ordre of Melch. but of him whose sacrifice ye knowe The sacrafice of AaroÌ„ is taken away a sacrifice after the order of Melchi is begon Also in another place he saith Melch. did know to To. 2. ePist 95 figure the eternal preisthod of oure lorde with a sacrament or a holye signe of oure lordes table shewed To. 5. de ciui dei lib. 16 ca. 22. forth Againe he saith speaking of Melchi his sacrifice Ibi quippe primuÌ„ apparuit sacrificiuÌ„ qâ— nuÌ„c a christianis offertur deo toto orbe terraruÌ„ impleturque illud quod loÌ„ge post hoc factuÌ„ per prophetaÌ„ dicitur ad christuÌ„ qui fuerat venturus in carneÌ„ Tues sacerdos secuÌ„duÌ„ ordineÌ„ Melch. inaeternuÌ„ NoÌ„ scilicet secuÌ„duÌ„ ordineÌ„ Aaron qui ordo fuerat aufereÌ„dus illucesceÌ„tibê° rebus quae illis vmbris praenotabaÌ„tur That is to say in englyshe Surely there fyrst did appere the sacrifice which now is offred of christeÌ„ people to god through all the world the is fulfilled which longe after this dede of Melch. is saide by the ê“phet Dauid to christ the shuld come to be made man Thou art a preiste for euer after the ordre of Melch. As who saith not after the ordre of AaroÌ„ which ordre shold be takeÌ„ away the thinges being clere or manifest which were before noted or figured with those shadowes Hitherto S. austen which was aboue eleuen C. yeres past and of suche cunnynge and learnynge in holy scripture beside manye other thinges as neuer was anye sence the holy apostles tyme therfore syth he dothe so playnlye approue this matter of the sacrifice of the masse as we haue alredye shewed wyll do hereafter more at large god wyllynge is not he a very madde man that wyll rather beleue Martyn Luther than this auncient father and godlye wryter But now to go forwarde on this purpose I wyll brynge in saynt Hieroms mynd in this matter whiche thus sayeth therin Melchizedec pane vino simplici Hierom ad â—uâ—grium puroque sacrificio Christi dedicauit sacramentum That is Melchizedec with bread and wine a symple and a pure sacrifice dyd dedicate christes sacrameÌ„t Again vpoÌ„ the sautre Quo modo Melchize rex salem obtulit panem vinum sic et tu offeres corpus tuum sanguinem verum panem vinum â—ste Melchizedec ista mysteria quae habemus nobis dedit Ipse est qui dixit Qui mandu cauerit ex hoc pane viuet in aeternum Ioh. â— Secundum ordinem Melchizedec tradidit nobis sacramenâ—uÌ„ suum In what maner Melchizedec kynge of Salem hath offered bread and wyne euen so thou also shalt offre thy bodye and bloude very breade and very wine This Melchi gaue to vs these misteries
father not onelye to geue hym thankes for his benefytes bestowed on man but to purchase his grace also for the people to appease his displeasure conceaued taken against man for his synne Finally receaue it your selues sayeng masse and distribute the same to the people for their housle and all this do ye in remembraunce of Luc. 22. 1. Cor. 11. my death and passion continuing so to do till yâ— worldes ende That Christe didde offre his blessed bodye to his father a swete sacrifice for our synnes at his laste supper coÌ„mauÌ„ded his apostles likewise to do and all preystes in and by them the auÌ„cient and old fathers sentences do playnlye proue of the which I wyl allege here some that be most stronge and euydent Ireneus a greke doctour beynge withiÌ„ .clxxx. yeres of christ expouÌ„dynge Ireneus lib. 4. cap. 32. these wordes of christ Hoc est corpus meum hîc est sanguis meus This is my body and this is my bloude whiche he pronounced at his last supper consecratinge and offeringe his bodye and bloude in sacrifice to his father thus writeth as I haue ones afore rehersed Oure lorde toke bread and gaue thankes sayeng This is my body Also he toke the cuppe and confessed it to be his bloude Et nouam docuit noui testamenti oblationeÌ„ quaÌ„ ecclesiam ab apostolis recipiens in vniuerso muÌ„do offert deo And he taughte them a newe sacrifice of the newe testamente which the churche receauynge Christe dyd institute the sacrifice of the masse the apostels taught the church of the apostles he sayth not of the byshop of Rome nor of any other bishoppe or preist doth offre to god in all the hole worlde These wordes are so playne that no man can denye but that this saint sayth that Christ dyd offre his bodye and bloude in sacrifice to god at his maundye and that Chrystes mynystres the preistes of the newe lawe do dayelye offre the same at masse instructed that lesson of the apostles which were taught it of their maister our sauiour christ Shal it not therfore be moch more mete coÌ„uenieÌ„t that we christen men and women geue credence rather vnto this holye and aunciente fathers teachynge in this matter especially beinge so agreable with goddes worde yea beyng playnly set forth by it than to Martyn Luther nâ—yther lyke to hym in auncientie nor vertue nor learninge Meruayle not reader that I do here expounde this worde facere to signifie as muche as to make sacrifice partly because this holy martyr saynte Ireneus saynt Cyprian and many other of the eldest and best writers vpon the scripture so do take it in this coÌ„maundement of christ geuen to his apostles Hoc facite Facere to do iÌ„ christes wordes is to make sacrifice c. Partely for asmuche as it is so vsed both in prophane wryters and also in the holye scripture For Vergylle sayth Cum faciam Vergilius vitula pro frugibus ipse venito When sayth Dametas I shall do sacrifice or offre sacrifice to Ceres the goddes of corne with an heffar for the corne come thou thy selfe Also Theocritus Theocritus a greke poete so vseth this word sayeng Quum facies agno Nymphas veneratus agrestes When thou shalte make sacrifice with a lambe honouring the wild or rude maideÌ„s of the sea Likewise baptista MaÌ„tuanê° a christeÌ„ maÌ„ Mantuanus vsed this word saieng of Abel the first shepeherd Nunc oue nunc pingui vitula faciebat agno He made sacrifice sometyme with a shepe sometyme with a fat heffer and a lambe Now to the scripture whiche in this signification often tymes doth vse this worde For the thirde boke of the kynges the eleuenth chapter thus hath Et fecit Salomon astartae abominatio ni Sydoniorum That is And Salomon Lege Ezech 45 46 et Iudicum â—â— dyd make sacrifice to the idol the abominatioÌ„ of the SydonioÌ„s Is not here facere which is in englysh to do vsed for sacrificare to make sacrifice Many other textes of the old testameÌ„t do shew Leui. 23. Et facietis hyrcum pro peccato playnly that this worde is oftentimes vsed for to make sacrifice which I passe ouer to be the shorter and brynge one place oute of the newe testamente whiche is in Lukes gospell the seconde chapter after this fourme of wordes Et cum inducerent puerum Iesum parentes eius ut facerent secunduÌ„ consuetudineÌ„ legis pro eo Sim eoÌ„ accepit euÌ„ in ulnas suas c. That is And whan the father mother of the childe Iesu brought him into the temple that they mighte do for him after the custome of the lawe Symeon toke hym into his armes What els I besech the good reader is ment by doyng in this place but making of sacrifice or offeringe of sacrifices according to the law of Moises The text a litle before in Luke declareth this plainelye whiche sheweth that our Lady Christes honourable and most blessed mother Marye our sauiours blessed mother and his father Ioseph at the lest whiche was iudged his father of the people at the day of purification presented Christ in the teÌ„ple of hierusalem Vt darent hostiam secundum ê™ dictum est in lege domini par turturum aut duos Leui. 12 pullos columbarum that is to saye That they shulde geue an hoste a paire of byrdes called turtelles or two pygeons accordyng to the commaundemeÌ„t of the lawe of our lord Thus we se that christes Christes parentes did geue to the preiste these thinges not offâ—ryngâ— in sacrifice for that is the office of a preist but presentyng them to the preist that he shuld offre them in sacrifice as the law required father and mother presented and brought in to the temple eyther a payre of turtelles or .ii. pygeons that the preist shulde offre them in sacrifice after the lawe so facere doth sygnifye in this place of Luke sacrificare to make sacrifice in the whiche signification both greke wryters and latyn also do often vse that worde and not onely the Hebrewe speache as it appereth by the places aboue recyted Why therfore maye we not well vnderstande by these wordes of our sauyour Christ Hoc facite in meam commemorationem Do ye this for my remembrauÌ„ce that he commaunded them to offre sacrifice for his remembrauÌ„ce especyally seynge the aunciente wryters of Christes churche and the whole churche hath euen so taken those wordes euer synce they were spoken no man otherwyse expoundynge them tyll Martyn Luther came lerna ferè omniuÌ„ haereseoÌ„ in whom was almost all heresies Homilia 17. in Hebre. To be shorte saynt Chrysostome vnderstode that Christe dyd offre his bodye and bloude in sacrifice at his maundy and gaue commaundemeÌ„t Read more of Chrisost in the chaptre of the doctours sayenges to his apostles to offer it also in remeÌ„braunce of hys death whose wordes are these PoÌ„tifex
preach as some men vntruly do saye Moreouer this place declareth playnly that amonge chrysten people there are preistes whose office is to offre giftes as prayer such other also sacrifices as the sacrifice of teaching yâ— holy word of god to the people and chiefly the sacrifice of th aulter the very body bloud of our sauiour Christe Iesu which offeryng and sacrifice doth only appertaine to yâ— office of a preist to euery preiste indifferently for amonge christen people there are certaine sacrifices belonging only to a preist as preaching offering sacrifice at masse not only of prayer prayse thankes geuynge but also and principally of the body bloud of christ This letter of Paule omnis pontifex c. can not be vnderstaÌ„de only of preistâ— after the ordre of Aaron accordyng to the olde lawe for Paule ê“ueth therewith that christe whiche was no suche preist hath neade of a sacryfice moche more excellente than was euer any other before hys tyme of the lawe therefore yf that place shuld be vnderstande only of preistes of Aarons ordre it could make nothynge for Paules purpose vnder fourme of bread and wyne wherein consysteth Christes continuall priesthode after the ordre of Melchizedec as it is already declared largely and also in whiche euery preistes offyce dothe nowe staÌ„de chiefely Wherefore no man can well denye but the masse is a sacrifice belongynge to preistes of christes ordre and of the newe testameÌ„t This ment also s Paule in the seuenth Chaptre of his epistle sent to the hebrewes sayeng that yâ— preisthode of AaroÌ„ is abolished put cleane away christes preisthode set in his romth place whiche is after that ordre not of AaroÌ„ for after that ordre Christ dyd ones for all offre him self a sacrifice to god his father as Paule saith often to yâ— Heb. but after the ordre of Melch. wherby sacrifice is offred vnder the forme of bread wine in the sacrameÌ„t of th aulter For in this point as I haue afore proued resteth christes ê“petual coÌ„tinual preisthode preistes office Moreouer that the masse is a sacrifice it may be proued by another text of saint Paule in this same epistle to the Hebrues the .xiii. chapter where he thus writeth Habemus altare de quo edere non habent potestatem qui tabernaculo deseruiunt We christen people haue an aulter of the which they haue no power or auctoritie to eate that do serue the tabernacle that is they Math 5 CuÌ„ offers c â–ª sit mentio altaris 1. Cor. 9. whiche do put difference betwixte meate after Moyses law anulled vtterly by Christes death kepe the ceremonies of that lawe haue none auctoritie nor power to eate of Christes breade his very body Hebraeiâ—ocaÌ„t altare Mispâ—ach 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab oblatione coÌ„secrated and offered in sacrifice on the aulter whiche we Christen folke haue sette vp in our temples For yf he had not ment thys why shoulde he haue made any mentioÌ„ of an aulter which is made for sacrifice to be offred therupoÌ„ to god The masse therfore is a sacrifice exercised on the aulter for the continuall remembraunce of chrystes death and blouddy sacrifice once offered vpon the crosse The name which the greakes do geue th aulter declareth that it is made for sacrifice for they calle it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thysiasterium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thysia Tireo hoc est sacrificio hostia seu victima seruo vel animaduerto perpendo So that they name that an aulter where sacrifice is offred or kept as amoÌ„ge Christen people nowe is kepte alwaye the very bodye of our sauyour in the boxe or pyxe hangynge vpon or ouer the aulter and therfore euen the name of an aulter giuen to it by the greakes whiche Paule dothe vse often maye and doth muche proue that the masse 1. Cor. 9. Heb. 13. wont to be sayde on the aulter is a sacrifice the whiche beyng ones abolyshed as Martyn Luther and his scolers goeth about to do but al in vayne for it hath continued synce chrystes mauÌ„dy neuer spoken against til Martyn Luter came and euer shall tyll the worldes ende accordynge to our sauyours Matt. vlt. Luc. 23. 1. Cor. 11 promise though it shal cease almost wholly amongest al nations a fewe excepted whan Antichrist shall reigne the space of .iii. yeres the half as saint Danyell Dan. 7. 12 writeth This I say sacrifice done awaye as it shall neuer be cleane tyl the worldes ende or yf the masse were no sacrifice in dede as Luther and his adherentes falselye saye it is none why shoulde than the aulter beare that hys name in the greake tungue But nowe let vs se what the generall councels the presideÌ„t leader and ruler wherâ—f was yâ— holy goost yâ— spirite Math. 16. Math. 18. of truâ—h as I wyll anon proue by gods grace therfore they erred not in their iudgemeÌ„tes sentences therein establyshed inacted published by their auctoritie But to yâ— matter wherin I wil be short The generall counsayls Our sauiour christ ê“mised to his apostles as we read yâ— .xviii. chap. of Matheus gospel that he wold be in the myddes among theÌ„ that being .ii. or .iii. were gathered together in his name how moch rather hath he ben presente where two hundred hathe ben assembled in his name as hathe ben in the mooste parte of all generall councelles and therefore they neyther erred in any weyghtye matter belongynge to oure faythe as this doth of the sacrifice of yâ— masse nor yet could erre Christ the truth it selfe beynge theyr guyde leader Also he promised to be wyth the churche euer tyll the worldes ende as Matthew doth tell in the laste chapter and to sende the holy Matt. 28 gooste the spirite of truth to teache the churche all truthe necessary for christen people to knowe Io. 16. and that the same shall alwaye for euer abyde wyth it the whiche he hath vndoutedly perfourmed before Luthers byrth and especyally to the generall councels representynge the whole churche and congregation of christen people so that they beynge lawfullye gathered together and assembled dyd not erre in the faith of Christ nor yet coulde erre therein Therfore yf it maye be proued that any suche counsayle hathe approued thys doctryne that the masse is a sacrifice as in deede manye hath done it must neades be very true Wherefore I wyll breifely shewe what some councels hath thought in this matter of the masse The counsayle holden at the citie Ancyra Ancyrane counsayle aboue twelue hundred yeares passed whiche was before the couÌ„sayle of Nycene hath these wordes folowynge Presbyteros immolantes videlicet idolis iterum lucta men adeuntes c. placuit honoreÌ„ quidem sedis retinere offerre autem illis non liceat That is We ordeine that preistes which do
saieng Dicis te a nonnullis iÌ„terrogatuÌ„ de sacrificio corporis saÌ„guinis χÏι quod plerique soli patri existimaÌ„t immolari cuÌ„ ad patreÌ„ litaÌ„tis destinatur intentio sacrificij munus omni trinitati vno eodeÌ„que offertur litaÌ„tis 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 freÌ„de Monimê° sayth thus Thou doest aske yf the sacrifice be offered to yâ— who le trinitie wherefore the sendynge onelye of the holye goost is desyred to sacrifice or consecrate yâ— 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 auÌ„t congruentius ad consecrandum sacrificium corporis Christi saÌ„cta 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 participaâ—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 coÌ„ming 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 whaÌ„ he was ladde to suffre martirdome Quo sacerdos saÌ„cte sine diacono ê“peras NuÌ„que sacrificiuÌ„ sine ministro offerre consueueras Cui coÌ„misisti dnÌ„ici corporis consecrationeÌ„ To. 2. li. 1. offi cap. 41. cui coÌ„suÌ„maÌ„doruÌ„ coÌ„sortiuÌ„ sacrameÌ„toruÌ„ huic coÌ„sortiuÌ„ tui saÌ„gui nis negas Whither goest thou hastly o holy preist wtout a deacoÌ„ Thou wast neuer wont to offre sacrifice wtout a ministre To whom thou hast commited the consecratynge of our lordes body and the felowshyp of sacramentes to be accoÌ„plisshed to him thou deniest the felowship of thy bloud Again in a certeÌ„ 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 CoÌ„textione 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 theÌ„ 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 coÌ„tumaciae nullaÌ„ in te habeo sed habeo timoris offerre noÌ„ audeo sacrificiuÌ„ 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 ExcommunicatioÌ„ once was regarded sacrifice of the masse whiche saint Ambrose sayde he durste not offre yf Theodosius themperour were in the temple because he was excommunicate TheÌ„ excommunicatioÌ„ 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 rapruÌ„ 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 amouÌ„teth and excelleth any mans that hath ben synce yâ— apostles tyme especially in the holy scripture He was aboue eleuen hundred yeres passed which thus saieth Hylarius quidaÌ„ laicus nescio unde aduersus dei ministros vt fieri assolet irritatus morem qui tuÌ„e apud carthaginem caeperat vt hymni ad altare dicerentur de psal morum libro siue ante oblationeÌ„ 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 â—ffred in sacrifice yet he is daily offred in the masse Nonne semel immolatus est christus in