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

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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 reasō 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● Regiꝰ 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 astāt 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 wēt in to the place where he shoulde offre sacrifice saieng masse Domine deus noster emitte manum tuā 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 mansiō 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 doīg and not any preiste vpō 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 mā Ceasse therfore that leude sayenge whych turneth to no lyttel derogatiō 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 eximiū deo patri operatus pro nostra omniū 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 remēbraunce 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 cōsecraret ut coleretur iugitet per mysterium quod semel offerebatur in praecium ut quia quotidiana currebat in defessa pro hominū 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 frō 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 raunsō 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
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 solutiō 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 sin̄es 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 impenitēt 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 ī him perfitly amēdīg their liues through penaunce hopīg in gods mercy promised for his sake to vs loue god their neighbours as thē 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 testamēti 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 cōditiō 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 son̄e 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 remembraūce 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 cōtrarye after this sorte That whiche is done in remēbraunce 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 remēbraūce 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 remembraūce 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 mē thinke this a strong The solutiō 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 womā 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 thē what sinnes dyd the bloude of
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 chaūged 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 deꝰ noster ipse est sūmus Cyprianus ▪ sacerdos dei patris sacrificium deo patri ipse primus obtulit hoc fieri in sui commemorationē praecepit vtique ille sacerdos vice Luce. 22. Christi vere fūgitur 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 hīselfe 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 commaūdement 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 autē sacrificarent Act. 1● dn̄o ieiunarētque dixit illis spiritus sāctus 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 wtout 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 writtē 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 cōmaundemēt dydde offre in sacrifice a lambe as we fynde in the booke of Moyses called Exodus vpon the whiche Exo. 12 I make this reasō 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. ● Lucā 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 nostrū 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 opēly cōfirme this wryttyng to the Corynthiās the .x. chap. of y● first epistle saieng Vnus panis vnum corpus multi sumus oēs quidē 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 apostolꝰ dicēs Vnus panis vnū corpꝰ multisumꝰ 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. ● sacrificiū christianorū multi vnū corpꝰ sumꝰ in christo quod etiā sacramēto altarꝭ fide libꝰ noto frequētat 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 opēly 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 differēce betwixt the eaters drynkers of oure lordes table thē that eate drinke thinges offred ī 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 Chrystē people Ye can not be partakers of oure lordes table and the deuyls also Here saint Paule reasoneth with the Corynthians to persuade thē that they wold abstayne from the eatynge of meates offred in sacryfice to the ydolles and that with two very good reasōs 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 participatiō 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 nōbre the body and bloude of Christe amonge thīges 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 vpō our lordes aulter so that this is y● sēse ye cā not cate 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 Quotienscūque 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 Quotienscūque panem istum c. And because we make mention or we remem●re christes death in all sacrifices ●or that whiche we
the newe and euerlastynge testament take away Dyd euer man heare or reade The solutiō 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 strēgth 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 saluatiō euerlasting Now the masse as I haue declared already sufficiētly 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 defēders 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 sufficiētly for our synnes and with his bloud wasshed thē 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 poysonīg 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 thā the Ephesians whiche were idolaters had whan saint Paule preached to thē 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 oblatiōs 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 mentiō is made of certen oblations whiche Christes deth made not voyd as y● oblatiō of almes other dyuers Doth not christ him selfe speake of offeringe sacrifice in the fyfte of Matthew doth not saynt Paule Rom. 12 cōmaunde 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 liuīg 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 oblatiōs 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 passiō 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 obiectiō 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 solutiō 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 wtout expresse cōmaūdemēt of god or wtout 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 reasō is false The solutiō for Abel offred sacrifice which pleased god wtout cōmaundement 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 meā 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. cō ī Ro. Aduer faustū 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 mās vse but the preist doth wholly eate the sacramente Therfore it is not a sacrifice O blyndnes of Luther dydde The solutiō 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 Ioā 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 ordinaūce 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 solutiō 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 cōmaundement 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 eiꝰ 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 thīges 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 foūdation 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 offerimꝰ we offre to the saythe Chrisostom ī 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 groūded vppon no learnynge but of this sufficiente An other argumēt 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 testamēt 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 testamēt Testamentum dequo christꝰ 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 significatiō 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 mā 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 solutiō 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 thactes 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 cōsecrated 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 experiēce 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
whych we haue He it is which Iohan ● said He the shal eate of this bread shal liue euer He hath delyuered to vs his sacramēt after the ordre of Melchyze Are not these plaine wordes of this aūcient excellent clerke Hierom sufficient to stop all their mouthes that bable and barke agaynst the holye sacrifice of the masse whych euer synce christes time was had in honoure tyll Marten Luther began to write against it But yet ons more let holy Hierom say his mynde in this cōtrouersi to the vtter cōfutatiō of Hierom● in Mat. 26. the masses ye of christes which dyd institute it aduersaries Thus he writeth after he had rehersed oure sauiours wordes spokē at his last supper when he did institute this blessed masse the sacrifice of it After the pasouer which was a fygure was fulfilled christ had eatē the flesh of a lābe with his apostles he taketh bread which comforteth mās hart he passeth ouer to y● very sacramēt of easter or y● pasouer y● like as Melch. the preist of the highest god in a figure afore of him had done offring bread wine he also shold bring in presēce or lay before mē the truth of his body bloud Who cā desire more plaine words thā these are of s Hierom to proue that Melch. offered bread wine in sacrifice to god as a figure of christes sacrifice instituted of him vnder the forme of bread wine at his maūdy S Ambrose in like maner Ambrosius lib 4. de sacram●tis cōfirmeth this veritie saieng Occurrit Melch. sacerdos Abrahae obrulit ei panē vinsi Melchi a preist met Abrahā offred to hym bread and wine Also in an other Lib 1. de Abraham patriarch● Ca. 3. place thus he saith intreatinge of Melch. Who is king of rightousnes the priest of god but he to whōe it is saide Thou art a preist for euer after the ordre of Melchi Hoc est dei filius sacerdos patris ● sui corporis sacrificio patrē nr̄isre ꝓpitiauit delictis y● is y● son̄e of god y● preist of the father which with y● sacrifice of his body hath appesed or made merciful y● father to our liūs These words do plainly declare the saynt Ambrose beleued that christ dyd offre his owne body to his father after the order of Melchize to appease his wrath whiche can not be vnderstand of the sacrifice made vpō the crosse because there he was not a preist or he dyd not offre sacrifice there after the ordre of Melchizedec vnder the kyndes of breade and wyne but after the maner ordre of Aaron offeringe his bodye and bloude vnder or in his owne fourme visible This also is approued by an olde doctour Lactantius lib. 4. cap. 14 de uera sap Psal 109. named Arnobius writynge vpon the sawtre whiche sayethe Hic per mysterium panis vini sacerdos factus est in eternum secundū ordinē Melchizedec qui panem solus obtulit vinum in sacerdotibus This meanynge Christ of whom the prophet spake by reason of the mysterie of bread and wyne was made a preiste foreuer after the ordre of Melchize the whiche only amonge preistes offred bread and wyne This was written aboue twelue hundred fortye yeres passed manyfestlye affirmynge that christe by reason of the mystery or the secrete thing that is the sacrament of breade wyne was made a preist for euer after the ordre of Melchizedec whiche he coulde not be except he had offered his owne bodye and bloude in sacrifice to his father at his maundye vnder fourme of breade and wyne as I haue declared alredy therfore the masse muste neades be a sacrifice wherin he is continually sacrificed by the preistes his ministers after the ordre of Melchize * Fyue bisshops whiche were Aurelius Alipius Augustinus Possidonius wrote an epistle to Innocentius in the whiche they said Melchizedec prolato sacramento mensae dominicae nouit aeternum eius sacerdotiū figurare That is Melchizedec dydde know to figure our lordes euerlastynge preisthode with a sacrament or a holy signe of his table shewed forth The which thing is so euidently affirmed by the holy martyr S. Ciprian which was almost thirtene hundred yeres passed that nothing cā be more plainly sayde for this he writeth In sacerdote Melchizedec sacramentum dominici sacrificij praefiguratum videmus We se saith holye Cypriane the sacrament of oure lordes sacrifice before fygured in the preist Melchizedec Than he proueth that his saienge both by the wordes of the Genesis .xiiii. chaptre spoken of Melchizedec and his sacrifice made with bread and wine and by the wordes also of Dauyd spoken of god the father to Chryste oure Sauyoure his sonne whych are these Thou arte a preiste for euer after the ordre of Melchizedec Anon afterwarde he layeth thus The whiche ordre of Christe trulye is this commynge of that sacryfyce and therof descendynge that Melchizedec was a preiste of the higheste God because he offered breade and wyne and blessed Abraham Nam quis magis sacerdos dei summi qui dominus noster Iesus Christus qui sacrificium deo patri obtulit Et obtulit hoc idem quod Melchizedech obtulerat id est panem vinum suum scilicet corpus sanguinem That is to say For who is rather the preist of god the highest than oure lord Iesus Christe whiche dydde offre sacrifice vnto his father And he offred the verye same the Melchizedec had offered that is to witte breade and wyne surely his body and bloude Moreouer Cipryane ●peaking of the sacrifice of Melchizedech in breade and wyne the whyche wente before as a fygure of Chrystes sacryfyce that was to comme in breade and wyne sayth after this maner Quam rem adimplēs dominus perficiens panem calicem mixtum Cyprianus vino obtulit qui est plenitudo veritatem praefiguratae imaginis adimpleuit The whiche thynge that is to wytte the sacrifice of Melchizedec that was a figure of christes sacrifice to come vnder fourme of bread and wine our lorde fulfyllynge and accomplysshynge hath offered breade and a cuppe or chalyce mengled with wine and water and he whiche is fulnesse hathe fulfilled the truth of the image or figure afore figured Who could haue spoken more playnly than this holy martyr here speaketh that christes sacrifice in fourme of bread wine was fygured before by the sacryfice of Melchizeder And to put awaye all doubte anone after this he sayth Vnde apparet sanguinē Christi non offerri si desit vinum calici nec sacramentum dominicū legitima sanctione celebrari nisi oblatio et sacrificiū nostrū passioni respond erit Whereby it appeareth that christes bloude can not be offred yf there be no wyne in the chalyce neyther our lordes sacrament celebrate or made after the laufull ordinaunce except our oblation offeringe and sacrifice shall agree or be lyke the
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 frō 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 Misericordiā volo nō sacrificiū 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 cōuerte 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 tholde 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 ꝓphets 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 thā 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 secōde 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 solutiō 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 meū 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 nō fit The thyrde reason remissio Remissiō 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