65. The twelfth Chapter. Of the Masse, Also of Sacrifices

Of the liturgies of Basill and Chrysostome, looke in the defence against Gardiner, Page 2.

¹ BEcause in manie places there is oftentimes mention made of this Hebrew worde Mas, ² which signifieth tribute, whereof is deriued Masah, which word by some is taken for the tribute that hath bin accustomed to be paid by each person: In very déede diuers bondslaues of the Pope haue thought that their Masse hath taken his name fro~ thence. Wherefore perhappes it shall not be vnprofitable to write somewhat thereof. We haue that word in the 16. Chapter of Deuteronomie, when God commaundeth that after Easter vii wéekes should be numbred, and then should be held the feast of Pentecost: Thou shalt appeare (saith he) before the Lord and thou shalt giue Missath Nidbhath Iadeca, that is, a freewill offering of thine owne hand. And so is that oblation called as it were a yeerelie tribute, which neuerthelesse should come willinglie. Howbeit others (and that perhaps more truelie) interprete that word a sufficiencie, namely, that there should so much be giuen as might be enough and sufficient. For in the 15. Chapter of the same booke, where the Lord commaundeth the Israelites, that they should open their handes vnto the poore, and should lend them sufficient: ³ that particle De, the Chaldie Paraphrast interpreteth Missah. In which place I perceiue there must be a consideration had aswell of the want of the poore as of the habilitie of the giuer: for this was méete to be obserued in voluntarie oblations, to wit, that so much should be giuen as the power of the giuers would suffer, and as much as might be comelie for the seruice of GOD. Hereof these men of ours, thinke that the Masse tooke her name, as though it were a tribute or freewill offering, which is euerywhere offered to God in the Church for the quicke and the dead. But I doe not so thinke. Doubtlesse I know very wel, ⁴ that y e Church hath borrowed certaine wordes of the Hebrewes: as Satan, Osanna, Zebaoth, Halleluia, Pesah or Pascha, and such other. Howbeit it must be considered that those wordes came not vnto the Latin Church but by the Gréeke: ⁵ seeing those wordes are found in the new Testament as it was first written in Gréeke, and also in the Translation of the olde Testament, as it was translated by the seuentie. Wherefore we haue no Hebrew wordes deriued vnto our Church which the Gréeke Church had not before. But if wée diligentlie examine the Gréeke bookes of the Fathers, we shall neuer finde the word Masse vsed by them. Wherefore I doe not thinke that the name of Masse is deriued from the Hebrewes.

2 The Gréeke Church called the holy supper ⟨…⟩, ⁶ which word signifieth a common and publike worke. Neither is it proper to holy things, nay rather it is applyed euen to prophane actions which were publike. And who is ignorant, that the administratio~ of the Lordes supper is a matter pertaining to the Christian people? For so manie as be present, ought to be partakers thereof, and to communicate together. And that they doe not passe ouer this: ⁷ there is an Argument of some weight taken against priuate Masses out of the Etimologie of that word. Furthermore that word, belongeth not onelie vnto y e Eucharist, but it is applied vnto other holie functions. Wherefore in the 13. ⁸ Chapter of the Actes it is written of the Apostles, ⟨…⟩, the which some haue turned, They sacrificing, whereas they should rather haue sayd: They ministring or woorking publikelie, to wit, in the holy seruice: which no doubt but they did in preaching of the Gospell. Among the Latins there were other names of this holy function. For sometime it is called a Communion, ⁹ otherwhile the supper of the Lord, now and then the Sacrament of the bodie of Christ, or the breaking of bread: and many times our fathers, as did the Gréekes called the fearefull mysteries, ⟨…⟩. ¹⁰ I omit that they very ofte~ vsed the name of sacrifice, not certainlie as our aduersaries fondlie imagin, that therein is offered vnto God by the priest, the bodie and bloud of Christ for the quicke and the dead, notwithstanding that the fathers also themselues haue not mislyked of that manner of speach wherein they said, that the bodie, and bloud of Christ is offered vnto God. But what they meant by these wordes, if they be attentiuely read, they plainlie declare: namelie, that then thankes are giuen vnto God, who for our sakes gaue his sonne vnto death and vnto the crosse. ¹¹ By these names haue the most auncient Fathers called it the supper of the Lord: but of Masse, they haue made no mention. For if thou wilt read Irenaeus, Tertullian, Cyprian, Hilarius and their equals, thou shalt neuer finde that word among the~ in that signification. ¹² Augustine made mention thereof at two seuerall times: namely in his 237. Sermon, De Tempore, where he speaketh of the Masse of the Catechumeni. There he exhorted men to the forgiuing of iniuries one toward an other. For (saith he) we must come to y e Masse of the Catechumeni, where we shall pray, Forgiue vs our trespasse, euen as we forgiue them that trespasse against vs. Also in the 91. Sermon De Tempore he writeth: In the historie which is to be read at Masses. Some haue doubted whether these were Augustines sermons. Truely they séeme vnto me to be the stile and sentenses of Augustine. ¹³ And if I shall follow mine owne coniecture, I thinke that this name of Masse began in a manner at that time to be vsed, seldome in déede, but not often: for if that word had bin vsuall at that time, there would haue bin more often mention thereof, especiallie by Augustine, who applyed his speach vnto the common people.

¹⁴ 3 They alledge Ignatius in an Epistle to the people of Smirna. Howbeit that place maketh very much against the Massemongers: séeing Ignatius there decréed, that Masses ought not to be had, vnlesse that the Byshop shall be present: so greatly did the auncient time prouide against priuate Communions: For they would in very déed all to be present, and especiallie Byshops, while they were administred. These thinges haue I sayd as it were graunting to our aduersaries that that was the very true booke of Ignatius, and that it hath therein the word Masse: but this are we in no wise compelled to graunt, ¹⁵ séeing it is Apocriphus, euen by the testimonie of their owne Gratian. And herewithall, that those Epistles were written in Gréeke, and that therefore no doubt but he which translated them into Latin did put this word Missa, for ⟨…⟩. For thus it is in Gréeke, ⟨…⟩, that is, that perfect thaks giuing was renued: & straightway after, ⟨…⟩, &c. that is, It is not lawfull without the Byshop either to baptise, either to offer, either to make sacrifice, or to end the feast. And this is the Gréeke prayer of Ignatius: wherein, as appeareth, there is no mention of Masse. ¹⁶ Also Leo is cited in the 9 Epistle to Dioscorus, wherein I confesse that that father made mention of Masse, but yet so, as he very much repugneth priuate Masses. For he was demaunded, when the Church was not so great as it might containe all the people which came while the Communion was ministring, ¹⁷ what should be doone with the rest of the multitude, which taried abroad, and could not be present. Leo answereth: when that part of the people shall be gone foorth which was preset at y e holy seruice, it should be lawfull for them which succéeded to beginne againe y e holy seruice. But if y e priuate Masses had bin in vse, what néed would there haue bin to aske Leo cousell for y t matter? Assuredlie this demaund is a toke sufficient, y e Masse was not accustomed to be doone but once.

4 They are woont also to bring Iohn Cassianus which liued in the time of Honorius, ¹⁸ and was driuen out of the Church of Ierusalem by heretikes, and then he came to Massilia, and was a Monke by profession. He indeede maketh mention of Masse in his 3. booke the 7. and 8. Chapters: but he wresteth the signification of that word far to an other purpose than to the holie communion. For with him Masse is a perfection, accomplishment and discharging. Wherefore he saith we waite for the Masse of the congregation, that is, till the assemblie be discharged and dispatched. And straight after: Being cotent with the sléepe which is graunted from the Masse of the watch, vntill it be day. Where, by the Masse he vnderstandeth the time of watch, wherein the watches are discharged; then verilie it was lawfull for the Moonkes to sléepe vntill day light. Neither are we to passe ouer that there is most manifest mention made of Masses in the exposition of the Prouerbes of Salomon the xi. ¹⁹ Chapter which is ascribed vnto Ierom. Howbeit that booke without controuersie is none of Ieromes. For Gregorie is there spoken of, which liued long time after Augustine and Ierome. Bruno Amerbachius in an Epistle which he put before his booke, saith he saw in an olde coppy that interpretatio, to be intituled vnto Bede. Which if it were, it séemeth no maruell that he made mention of Masses. ²⁰ For in that age wherein Bede the Priest liued, many abuses were now crept into the Church. But I therefore put you in minde of this, because in that place that supposed Ierome affirmeth y t the soules of them y t be departed are drawe~ out of purgatorie by y e celebration of Masses. Ierome is not so accustomed to speake.

5 It resteth that we declare, ²¹ from whence the name of Masse (which in déede is a Latine name) may seeme to bee taken. The auncient fathers, (who so shall diligently marke their writings) haue saide Remisse, ²² in stead of Remission. Tertullian in his fourth Booke against Marcion page. 249. We haue spoken (saieth he) of the Remisse of sinnes. Cyprian De bono patientiae: ²³ Hee that was to giue the Remisse of sinnes, in the fountaine of regeneration, disdained not to be washed. The same Father in the 14. Epistle the third Booke: He that blasphemeth the holy Ghost hath not the Remisse of sinnes. Therefore séeing in the steade of Remission, they sayde Remisse, they séeme also to haue vsed this worde Missa in the place of Mission. And so that which was doone in the Church after the sending away of the Catechumeni, ²⁴ they called Masse. ⟨…⟩ (to tell you that by the way) is to teache and instruct especially by word of mouth, and not by writings. Wherfore they were called ⟨…⟩, who were not yet washed with the fountaine of regeneration, but were instructed as touching faith. By Tertullian they were called Audients or Auditors, and by Augustine Competents. For before they should be Baptized at Easter, they gaue their names for the space of 40. dayes before, in which space of time they were instructed, and by the Pastors of the Church, not onely their faith but their life and manners were throughly tried. But in the holie assembly, when the holie Scriptures had béene recited, and a sermon made, the Deacon spake out with a loud voice: Let the Catechumeni come foorth: ²⁵ and the Gretians saide, ⟨…⟩, that is: Holie things to holie men, according as it is gathered out of the ancient Liturgies: and also out of Cyril vpon Iohn, the 12. booke, Chapter the 50. Yea and in the time of Gregorie as himselfe testifieth in the 2. booke, Chapter the 23. of his dialogues it was said: If any man communicate not, let him giue place. And that manner might haue séemed verie like to a certaine rite of the Ethnicks. For in a certaine seruice of their Religion, ²⁶ as Festus reporteth, the officer saide: Stand foorth thou vanquished Enimie, and thou woman or virgin, because in that diuine seruice, it was forbidden vnto these kindes of persons to bée present. ²⁷ And Apuleius in his second booke saieth, that the Priest when hee should begin the sacrifices, was accustomed thus to say, ⟨…⟩, who is there? Vnto whom it was aunswered ⟨…⟩, as if it were saide: Honest and good men, when the polluted and vnworthie persons were gone foorth. So was it doone in our Church: for after that by the Deacon was vttered that voyce ⟨…⟩, ²⁸ the Runnagates and penitentes went away thence. Of these orders Dionysius maketh mention: ⟨…⟩ were those which were vexed with ill Spirites. Perhaps they were persons excommunicated: séeing those at that time I meane in the primatiue Church, were deliuered vnto Sathan. Wherefore as it now appeareth by those things which we haue spoken, the Latine Church, called the celebration of the Sacrament of the Eucharist Missa, ²⁹ as it were Missio, a sending away. For somtime Ambrose also vsed this phrase Missas facere. And vndoubtedlie this opinion I better allowe than the opinion of them which iudge that the name was deriued of the Hebrue worde Masse.

6 But now that we haue intreated of the name of the Masse, ³⁰ I thinke it good to make rehearsall of the partes thereof according as they were in the ancient time. The Gréekes séeme to haue begun their Liturgie with Kyrie eleison, ³¹ as if before al things, they wold craue pardon of their sins. This phrase y e latine church borowed of them, which some doe attribue vnto Gregorie. Howbeit while the people were gathering together, and before they were assembled, they did sing somewhat out of a Psalme, or out of some parte of the Scripture, and that song they called, The Entring in, ³² because in verie déede the people then went in. Thereof they made Caelestinus to be author. After Kyrie eleison the people being as it were gladde for obtaining remission of their sinnes, they song vnto the praise of God, the Hymme; ³³ Glory be to the highest, which as they will was inuented by Telesphorus. Further they had the Collectes which are ascribed vnto Gelasius. ³⁴ Besides foorth certaine things were recited out of the holie Scriptures, either out of the olde Testament, or out of the Actes, ³⁵ or out of the Apostolicall Epistles. Which being heard, there remained some portion to be recited out of the Euangelicall historie. ³⁶ But when the readers of the Church had rehearsed the former lessons, the Deacon because he might be séene of all and vnderstoode of all, pronounced out of a high place and pulpit, those things which should be shewed out of the Gospell. Therefore while he went and ascended vp vpon the steppes, the people was accustomed to sing some verses of the Psalmes, ³⁷ which they commonlie called Graduals. Also they vsed therin Halleluiah with a certaine chéerefull crye, reioycing at the gladde tydings of the Gospell. ³⁸ This worde Halleluiah séemeth to be taken from y e church of Ierusalem: wherof there is mention both in the Apocalips and in the tytle of certaine Psalmes. When the Gospell was recited, the Bishop or pastor of the Church, ³⁹ added an interpretation and exhortation: vices were corrected, and they consulted as touching them that should be exco~municated. Which things being thus finished, the Catechumeni and others which would not communicate were sent away. But in our dayes, because there be seldome any Catechumeni, and that those which are not to communicate stand by one together with an other, yea & none wel-neare doe communicate, except one sacrifising Priest; ⁴⁰ the Papists haue differred that Mission, vnto the end of their abhomination. For then are they woont to say with a loude voyce: Ite, Missa est, that is: Goe your way: Ye haue leaue to depart. But in olde time when those things were doone which wée haue rehearsed, they which remained to be partakers of the holy Supper, sung the Créede, to the intent they might diligently admonish one another as touching the principall points of Religion wherin they should agrée together. ⁴¹ For in the Créede is contained the effect of our faith. This contents or summe, doubtlesse if a man attentiuely read the auncient Fathers, ⁴² is called the Tradition of the Church, which both is drawne out of the Bookes of God, and is necessarie to be beléeued vnto saluation. And sometime it is alleaged by Tertullian against the hereticks, which denied the holy Bookes. ⁴³ The Synode of Nice set foorth the full and perfect Créede: howbeit not first of all, for some things were extant before, as out of Tertullian wée may perceiue.

⁴⁴ 7 Moreouer when they had sung the Créede, the standers by offered of their goods what they thought méete. Verily y e offering had thrée maner of vses. For, a part was bestowed vpo~ certaine moderate feastes which y e Christians at that time did celebrate verie religiously: ⁴⁵ and they were commonly called ⟨…⟩: A part which remained was distributed to the poore. And finally thereof was set aside some bread and wine for the vse of the holy Supper. And that this oblation of things was then vsed, two things doe testifie. First, certaine verses sung by the people while the offering was made. ⁴⁶ Which verses are therefore called by them the Offertorie. Further the same is knowen by those Collects which be had in that part of the Masse. Yea and Iustine a verie auncient Martyr, in his Apologie made mentio~ of this oblation: so did Cyprian also and diuers of the ancient Fathers. After these things, they which came to minister the holy supper, ⁴⁷ said: Lift vp your heartes: euen as the Ethnickes in their Ceremonies were woont to crie: Doe this. And verie well (truely) and in good time did the Christians thus say, whereby they might admonish themselues, that they should thinke vppon no carnall nor earthly thing, but should altogether bend their minde vnto heauen, where Christ is to be sought and not vpon the earth, as though he were included in bread or wine. Lastly were giuen thanks, when it was saide: We giue thée thankes, ⁴⁸ Lorde, holy Father, almightie and eternall GOD, through Christ our Lord &c. These things are most auncient and are euerie where in the most auncient Ecclesiasticall writers: Yea also, ⁴⁹ the mysterie it selfe of Christes bodie and bloud is called ⟨…⟩, because the whole confection thereof consisteth of thanksgiuing. And when the Minister had saide: Through Iesus Christ our Lord, ⁵⁰ he descended to the proper words of the supper. Which being recited, the Lordes prayer was added. But Xystus would that the people should before that sing Holy, Holy, Holy, &c. And that a conuenient accesse might be giuen to that song, ⁵¹ there were prefaces put betwéene. But hereunto they haue patched a Canon of their owne, which a certaine Schooleman made, as Gregorie in his Register maketh mention. Who in déede is not allowed by the same Gregorie, in that he would insert his owne, and neglect the prayer of the Lorde. ⁵² The kisse of peace they say was inuented by Leo the second, which séemeth not so vnto mée, séeing it was a custome in the Church euen in the time of the Apostles, ⁵³ that Christians should one intertaine another with a kisse of peace. Yea and Paul maketh mention in his Epistles of that kinde of kisse. ⁵⁴ Also Iustine Martyr in his second Apologie, speaketh of this kisse. The song of Agnus Dei is said to be brought in hither by one Innocentius. ⁵⁵ All these things being finished, ⁵⁶ they came to the distribution of the sacrame~t. While the same was a dooing, or when it was finished, the song of thankesgiuing was added which they called the after Communion. ⁵⁷ When all this was complete & finished, ⁵⁸ the Minister adding a comfortable prayer licenced the people to depart. All these things, albeit they ledde away the Christian people from that first simplicitie of hauing the Lordes Supper, manie things being added, as it séemed good to sundry men: yet might they after a sort be abidden, and not iustly be accused of superstition or idolatrie. ⁵⁹ Howbeit the same things were not in all Churches nor were not kept after one sort. For as yet it was otherwise in the Church of Millaine by the constitution of Ambrose: neuerthelesse afterward the Romane Antichristes corrupted all things.

8 But that those things which I haue specified were by the olde ordinance kept, I maie easilie shew by the most ancient writers. Tertullian in Apologetico saieth: ⁶⁰ Wée come together into the congregation and assemblie; that praying vnto God we may as it were hand in hand forcibly compasse him about with prayers. This force is acceptable vnto God. We also pray for Emperours, for their ministers and men in authoritie, for the state of this life, for the quietnesse of things, and for prolonging of the end. These things doe shewe the summe of the Collects. And as touching the exercise of the Scriptures, he addeth: Wée come together to the rehearsall of the diuine scriptures, if the qualitie of times present either compelleth vs to forwarne or to call to remembrance. Doubtlesse by the holy words, we féede our faith, we aduance our hope, we fasten our confidence. We neuerthelesse by often putting in mind, doe strengthen the discipline of teachers. There also haue we exhortations, chastisements and diuine Censures. For iudgement is giuen with great weight, &c. These be the things which were doone in the holy assemblie. Whereunto these also must bee added, which the same Author elsewhere sayeth: namely, that the Eucharist was woont to be receiued at the hand of the chiefe prelats, &c. In these wordes we may haue knowledge of the principall partes of the Masse which wée haue rehearsed. ⁶¹ Iustin Martyr in his seconde Apologie writeth that vpon the Sundaie the Christians come together, but of other feasts he maketh no mention. There he saieth the holie scriptures were recited, vnto which afterward the chiefe Prelate added his owne exhortation. That (saieth he) being doone, we rise and pray: afterwarde he addeth, Vnto the chiefe Prelate is brought the bread and the drinke, ouer which he giueth thankes as heartily as he can: To whom answere is made of all men, Amen. These woordes declare two things not negligently to be passed ouer: First that thanks were not sleightly giuen, but with all the power that might be, that is, with singular affection. Further it is manifest, that all things were spoken with an audible voyce, séeing the people answered Amen. Afterward (saieth he) the Eucharist is distributed. Last of all is a generall thanksgiuing, and offering of almes.

⁶² 9 Dionysius in his Ecclesiasticall Hierarchie rehearseth in a manner the selfesame things: namely, a recitall of the Scriptures, a singing of Psalmes, a communion, and other things which would be nowe ouerlong to declare: But (which séemeth the more strange) he maketh no mention of offering the bodie of Christ. ⁶³ Howbeit we must not thinke, that he was the same Areopagita who is spoken of in the Acts of the Apostles. But whosoeuer he was, there is no doubt (as I thinke) but that he was an auncient writer. And why I should thinke that he was not Areopagita, I am lead by these reasons: first because the kind of writing which he vseth, especiallie of diuine names, and of heauenlie gouernance, containeth rather a doctrine of vaine philosophie than a doctrine of pure Christianitie, and it is vtterlie voide of edifying. Moreouer those bookes be in a maner void of testimonies of the holy Scriptures. ⁶⁴ Further in his eccleasiasticall Hierarchie he maketh Moonkes to be as a certayne meane order betwéene the clergie and laitie, whereas in the Apostles time that kinde of life was not as yet in the Church. Héerewithall the elder fathers in no place made mention of those bookes: which is an Argument that those were none of the works of y e Martyr. Gregorius Romanus first of all other in a certaine homilie of his, made mention of his writings. But passing ouer him come we to Augustine. That father in the 59. ⁶⁵ Epistle vnto Paulinus, while he assoyleth the fift question, he expoundeth foure wordes which are in the 1. Epistle to Timothy the 2. ⁶⁶ Chapter. ⁶⁷ And those be ⟨…⟩, ⟨…⟩, ⟨…⟩, and ⟨…⟩. And hee affirmeth that ⟨…⟩ [that is supplications] doe goe before the Celebration of the Sacrament: And ⟨…⟩ hee maketh to bee prayers, which are vsed in the verie administration of the Sacrament, wherein after a sorte wée vowe our selues vnto Christ: and ⟨…⟩ he thinketh to be petitions and requestes, by which the minister of the Church prayeth for good things for the people which stande by. And finallie he teacheth that ⟨…⟩ were generall thankes giuinges. I might besides these bring many other monuments of the fathers if I thought not these to be sufficient. But to returne to the name of Masse: I sée that there were some also which thought the same to bee deriued of this woorde Missio, ⁶⁸ because those thinges which were offered by the faithfull were saide to bee sent, and they thinke, that the Hebrue worde Masath gaue an occasion of that name, because the Iewes vsed in time of the Pentecost to offer giftes. But for what cause I iudge that the name of Masse was not deriued from an Hebrue worde, I haue declared before: And this I now adde: If the Masse tooke his name from the oblation of things which were giuen by the Godlie, the Papistes should abuse that name, who haue there no respect at all to the almes of Godlie men, but onelie to the oblation of the bodie and bloude of Christ, which they commonlie boaste, and that impudentlie, that they offer vnto the father for the quicke and for the dead. But of those things I suppose we haue spoken enough and at large.

Of the Masse looke another place in the Addition at the ende of this Booke.

Of Sacrifice.

⁶⁹ 10 Now there remaineth that we speake somewhat of Sacrifice. In séeking out of the definition thereof, first we finde it to be a certaine action, and the same voluntarie: which I haue therefore said, because there be some actions which they call naturall, but those séeing they depend not of mans choyse, cannot be called voluntarie. ⁷⁰ Furthermore, Sacrifice shoulde be referred to Religion, which I therefore speake, that I may remooue and seuer the same from ciuill and domesticall workes. For domesticall workes serue for the gouerning of a familie: and ciuill workes for the administration of commonweales. But a Sacrifice is a Religious worke: séeing it belongeth to the worshipping of God, and is instituted by him, that we may offer our things vnto him, to that end doubtlesse that hée should bée honoured, and that we may cleaue vnto him in a holie societie, ⁷¹ as Augustine in the 10. booke De Ciuitate Dei the 7. ⁷² Chapter saith: and héereby we may perceaue how farre a sacrifice (if we speake properlie thereof) differeth from a sacrament. Which is also a voluntarie and religious worke, and also instituted by God, that by it the promise and good giftes shoulde be sealed and exhibited, because therin we offer not any thing vnto God, but he himselfe sheweth foorth signes & amplifieth his giftes vnto vs, while we receiue with a sound faith those things which be offered.

⁷³ 11 But to make the matter more plaine, let vs briefly gather a definition of sacrifice. A sacrifice vndoubtedlie is a voluntarie and religious action, instituted by God, that we should offer that which is ours vnto him to his glory, and whereby we may the more straitlie be coupled vnto him in holy societie. ⁷⁴ Vnto this definition of sacrifice must be added a partition. Certaine sacrifices be propitiatorie, and others of thankesgiuing. In the first kinde God is become mercifull vnto men through the power and iust desert thereof. ⁷⁵ But of this sort we haue onelie one. Forsomuch as by the onely death of Christ, the eternall father is reconciled vnto vs, and by y e merit of his one onely oblation the elect haue their sinnes forgiuen them. But in the other kinde of sacrifice we giue thankes vnto God, we celebrate his name, and to our power, we are obedient vnto his will. ⁷⁶ Further it is to be vnderstood that this kinde of sacrifice is of two partes, one of the which is inward, whereby in very déede, we willinglie and without compulsion referre our will and our selues wholy and all that we haue vnto God: we make them subiect vnto him, and doe consecrate them vnto his name. The other part is outward, whereby, by some gift, and that visible and sensible we doe, as it were by some token and signe, testifie what we haue in our minde, and vnto him doe offer somewhat of those thinges which he himselfe hath giuen vs. So did the forefathers offer the first fruites, tenthes & slayne beasts. In which thinges they not onely shadowed Christ the most acceptable sacrifice vnto God, but also they testified what manner of will themselues had towardes GOD. By these thinges it now appeareth, ⁷⁷ that the outward oblation or sacrifice vnlesse it haue the inward part ioyned with it, which it may truelie testifie to be in vs, is not allowed by God: séeing they that offer in such sort doe most foulie lye vnto God. For to testifie that which is not true, belongeth to deceite, and séeing in all thinges and euery where lying is discomme~ded, yet is it far more pernitious & detestable if it be doone before God. Thereof it arose that God said sundrie times by his Prophets that the sacrifices of the Iewes were vnacceptable vnto him, ⁷⁸ especiallie for because they made a shew of woorshipping him with their lippes and outward signes, when as their minde was most farre from him. Wherefore the inward part he requireth by it selfe, but the outward he hath no otherwise commaunded, but as it may be offered ioyntlie with the inward: otherwise if it shall be naked and alone, both it is vnacceptable and highlie displeaseth him.

12 If thou shalt demaund what manner of outward woorkes those be by which may be testified the inward sacrifice, ⁷⁹ there may be many reckoned. The slaughters of beasts for sacrifice, the oblations of first fruites and tenthes, the which the fathers had while they were vnder the Lawe. Moreouer there are applyed outward wordes, by which thankes are giuen vnto God, his prayses are celebrated, and prayers are made. ⁸⁰ There be also dueties of charitie towardes neighbors, mortifying of the affections of the flesh, and obedience to be doone to the commaundementes of God. All these latter kindes of sacrifice are common aswell to the Fathers as to vs. These thinges we giue vnto God for testifying our faith and obedience towardes him. And séeing there is no doubt of those former which were offered in time of the law, but y t they in their times were sacrifices: least there should be a doubt of the other, which we named last, whether they may be counted in the place of sacrifices: it shall be confirmed by testimonies of the scriptures. In the 50. ⁸¹ psalme it is written: Offer vnto God the sacrifice of prayse. ⁸² And in the 51. A sacrifice to God is a troubled spirit, ⁸³ a contrite heart thou shalt not despise. Vnto the Romans the 12. Chap. I beseech you for the mercie of God y t you giue vp your bodies a liuing sacrifice, holie, and acceptable to God. Micheas in the 6. ⁸⁴ Chapter saith, I will tell thee O man, what God requireth of thee: Doe iudgement, loue mercie, walke reuerentlie, and modestlie before God. ⁸⁵ Also Esay together with the rest of the Prophets hath written many thinges for the confirmation of this matter.

13 Neither is it to be passed ouer, that among these outward thinges which are offered as sacrifices vnto God, there are certaine degrées and an order appointed. For GOD himselfe dooth testifie that he preferreth mercie and charitie towards our neighbors farre aboue the rest. Wherefore in the 9. Chapter of Matthew, ⁸⁶ is brought out of the Prophet Hosea: ⁸⁷ I will mercie and not sacrifice. Moreouer, it is written in the 1. of Samuel: Obedience is better than Sacrifices. ⁸⁸ These words teach vs that among outward oblations, the killing of beastes, and Tenthes, and fruites in the old time held the last place. But the chiefe place was giue~ to the obedience which is shewed vnto the word of God, to charitie towardes our brethren, to thankesgiuing, and to prayers. ⁸⁹ Neither is the end of Sacrifices lightlie to be passed ouer, but with diligence to be set foorth, especiallie as Augustine hath expressed the same: namelie that wée might with an holy fellowship cleaue vnto God. For without it, our workes though they be neuer so excellent, can be no sacrifices. ⁹⁰ Yea and for this cause speciallie did the verie death of Christ which was the chiefe and onely sacrifice please God, for that Christ to no other end offered himselfe but to fulfill the will of his father, and to obay him as it was méete. But to these thinges which I haue said I wil also adde an other which Augustine writeth in his Epistle Ad Deo gratias the 3. ⁹¹ question: namelie that in euery sacrifice, God requireth two kinde of thinges: First that our oblations be made vnto the the true God: the which aduise séeing the Idolaters doe refuse, whatsoeuer they doe in their rites turneth to their owne distructio~. The other is that the forme of oblatio~s consisteth of the doctrine of the holy scriptures, and procéedeth not of our owne inuentions and faininges.

14 There ariseth a doubt, ⁹² because wée haue put a difference betwéene a Sacrament and sacrifice: And yet, if the Fathers in the old law had in their oblations and sacrifices the selfesame thing that we haue, when we celebrate the supper of the Lord (which no man doubteth to be a Sacrament) how will that stand, which we said before, that there is a difference betwéene a Sacrifice and a Sacrament, séeing that of necessitie the Sacrifices of the olde fathers must also be Sacramentes, To this I aunswere, that the reasons in déede of these thinges are diuers, yet that prooueth not, but that one thing may be both a Sacrament and a Sacrifice. For no man doubteth but that Philosophie and the strength of the bodie are diuers thinges, which neuerthelesse, are both to be séene in one man. So likewise it happeneth here, that one thing may be both a Sacrifice and a Sacrament, ⁹³ although the consideration of a Sacrament and a Sacrifice is diuers. When the supper of the Lord is celebrated, in that the bodie and bloud of Christ are by faith & spirit giuen vnto vs to be receaued, and the promise of that coniunction which we haue with Christ sealed, so that we are the members of his bodie, in this respect (I say) it is a Sacrament and so is called, because in that Action, God giueth his giftes vnto vs. But in that by the same action we celebrate the memorie of the death of Christ, giue thanks for the benefites receaued, consecrate, and offer our selues vnto God, it is, and may be called a iust Sacrifice, because wée offer most acceptable oblations vnto God. The selfesame thing may we sée in the killing of the Sacrifices which were doone before God in old time. ⁹⁴ For those also were Sacramentes, whereby Christ was set foorth to the olde fathers to be receaued of them by faith, and whereby they communicated before God in eating and drinking together. All these thinges I say, belonged to the nature of a Sacrament, and yet the same were also Sacrifices, séeing therein they did consecrate both theirs and themselues vnto God. ⁹⁵

15 But séeing Christ is said to be sacrificed, what meane these sacrificers, which say that he is dailie sacrificed in the Masse? For the which cause it is to be noted, that in the supper of the Lord, there may be foure oblations. The first is of the bread and wine, which was brought in by the people. Of a certaine portion whereof was the Eucharist celebrated, of which the faithfull communicated among themselues, and that which remained was distributed vnto the poore. And of the same oblation, Irenaeus, Cyprian, and the Ecclesiasticall Stories doe speake. And Paul vnto the Philippians, ⁹⁶ the 4. Chapter sheweth that almes are Sacrifices, when hée writeth that he receaued those thinges which they sent him, as a swéete smelling Sacrifice vnto God. Secondlie thereis a thankesgiuing which in the holy scriptures is called a Sacrifice of praise. Thirdlie the Communicantes doe offer themselues vnto God to be gouerned and mortified: Of which Sacrifice, how it hath relation hither, thou hast it twise in the Epistle to the Romans. First: Giue your bodies a holy and liuing Sacrifice, ⁹⁷ acceptable vnto God. And in the 15. Chapter the Apostle writeth, ⁹⁸ that He administred the Gospell to the intent that the oblation of the Gentiles may be acceptable and sanctified through the holy Ghost. Fourthlie to conclude, when hee speaketh there as touching the memoriall of the death of Christ which was the true sacrifice, by a figuratiue spéeche, the Eucharist or Supper of the Lord taketh his name of that thing which it representeth, ⁹⁹ and is called a sacrifice: as Augustine saith vpon the Psalme: that by remembrance and cogitation Christ is dailie offered. By these reasons I perceiue the Fathers were led to vse in the Eucharist the name of sacrifice and immolation. Which neuerthelesse I would not vse, séeing the holie Scripture calleth it not so, from whose phrase of speach we must not rashlie depart: And thou shalt not at any time finde in the holy Scriptures, ¹⁰⁰ that the ministers of Churches or the Apostles are called priestes, for that is fullie and wholie attributed vnto Christ. And as the Epistle to the Hebrewes hath: The Priesthood was translated vnto him, and séeing he remaineth for euer, he hath no néede of a successor. And weake is the Argument of them which bring the saying of Malachie of offering the Sacrifice called in Hebrewe Minchah, ¹⁰¹ vnto the name of the Lord in euery place. For Irenaeus interpreteth this of bread, wine, and giftes, which (as we sayd before) was offered by the faithfull in the supper of the Lord. ¹⁰² Howbeit Tertullian against the Iewes and against Marcion, expoundeth it of spirituall oblations: I meane prayers, thankesgiuing, and godly Sermons. ¹⁰³ Of the same opinion was Ierom vppon Malachie: But the cause why the Prophet maketh mention of Minchah before other Sacrifices, is for that the same was vniuersall and was adioyned to all Sacrifices, and so might it easilie be offered by pooore and simple men.

16 In lyke manner it is but weake that is obiected out of the Councell of Nice, ¹⁰⁴ that therein is mention made of an vnbloudie hoste or Sacrifice: which we deny not if thou wilt referre it to a memoriall and thankesgiuing. But vnto them it is no vnbloudie Sacrifice, séeing they boast that they haue true, and as they terme it reall bloud in the Sacrament. ¹⁰⁵ Further according to this opinion not onelie the minister but the faithful, so many as doe eate and drinke of the Table of the Lord doe Sacrifice although (as we haue said) we should not vse this word, séeing the holy scriptures speake not so of the Eucharist. Neither may they speake ill of vs, as though we take away from Ministers their dignitie. ¹⁰⁶ For they haue their honor still for ought that we say. Let them teach all nations, let them baptise, let them administer the Sacramentes, and let them retaine discipline in the Church, and let them not thinke that they haue lost their degrée, if it be denyed that they offer Christ vnto God the Father. What more excellent and honorable thing can they haue, than to be the Ambassadors of Christ, and to reconcile the world vnto God by their preaching, as we reade in the 2. Epistle to the Corinthians? ¹⁰⁷ In the Actes of the Apostles we haue, ¹⁰⁸ ⟨…⟩: ¹⁰⁹ Which place although Erasmus translateth: Whiles they were Sacrificing and fasting, yet in his annotations he saith that he vnderstandeth by the Sacrifice, the preaching of the Gospel. ¹¹⁰ Neither is ⟨…⟩, properlie to sacrifice, but to execute a publike office and action. The Gréeke expositions also in that place referre that vnto the preaching of the Gospell. ¹¹¹ And let these men sée how they can be otherwise counted than blasphemous, séeing they brag that they offer Christ vnto God the father: because it followeth hereuppon, that they make themselues better and more woorthie than Christ. For he that offereth cannot be vnwoorthier than y e thing offered. Whereuppon Irenaeus when he vseth the word of offering, ¹¹² plainelie speaketh it of the oblation which he referreth vnto the bread and vnto the wine, ¹¹³ because it receiueth the dignitie from him that offereth, and is therefore acceptable vnto God, because he that offereth it is acceptable vnto him. And thereby it is most manifest that be cannot vnderstand these thinges of Christ: For Christ is not acceptable vnto God for the Sacrifice sake, but contrariwise rather, we be acceptable vnto God for Christs sake. And I maruell that some would obiect against this our Argument the Baptisme ministred vnto Christ by Iohn Baptist, séeing that was a Sacrament, not a Sacrifice. And we doubt not, but that Sacraments may be ministred by them that are vnwoorthie vnto them that shall be better woorthie. So then this instance is but vaine, séeing a Sacrament hath not dignitie by the Minister. But a sacrifice (as saith Irenaeus ) getteth honor vnto it selfe by him that offereth. And euen this doe we read in Esay, in the Psalmes, in Micheas the Prophet and elsewhere, that God detesteth those Sacrifices which were offred without faith, charitie, and a good conscience.

¹¹⁴ 17 Manie also are woont to say of the sacrifice of Melchisedeck, that now there is a priesthoode according to that order extant in the Church: Wherefore (say they) euen as he offered bread and wine vnto God, so we in the forme of bread and wine offer the sonne of God, whereby the thing signified and shadowed, may excell the figures and shadowes thereof. But as touching this, the historie of the booke of Genesis hath not, that Melchisedeck offered bread & wine vnto God, but vnto Abraham and his hoste, being wearied. So Rabbi Salomon interpreteth that. Neither can this hebrew word Iatsa in y e coniugation Hiphil, otherwise signifie than either to bring foorth, or to bring out. Onelie Rabbi Salomon added that therein might be a figure, ¹¹⁵ because in that place namelie in Ierusalem it behooued them in olde time to offer an oblation of wine and Mincha. But as touching the historie he affirmeth, ¹¹⁶ that those thinges were offered vnto Abraham and to his hoste: And that Melchisedeck would by this gift declare, that he tooke it not in ill part that his posteritie was cut off by Abraham. For he maketh this Melchisedeck as other Hebrewes doe, to be Sem the sonne of Noah. And therefore went he out to gratifie him with bread and wine, that thereby Abraham and his hoste which were wearie, ¹¹⁷ might be refreshed. Ambrose also in his Treatise of the Sacrame~ts plainlie saith, that these things were offered vnto Abraham. ¹¹⁸ And Augustine in his booke of Questions of the olde Testament, writeth that the Eucharist of the bodie and bloud of Christ was offred vnto Abraham. Now then vnto the Fathers which say, that Melchisedeck offered vnto God, we obiect the trueth of the Hebrew, and other fathers which wée haue now cited. But admit that he offered vnto God, what is this vnto the Masse? They shall haue no other than an allegoricall Argument, which in verie déede, is most weake. Further we deny not, ¹¹⁹ but that bread in y e supper of the Lord, is after a sort offered vnto God to be sanctified, & that it is made a sacrament by him. The difficultie & matter in debate is, whether Christ himselfe is offered vnto God y e father by massing priests: y • which as it hath bin said, these men doe not prooue. ¹²⁰ And that a priesthood remaineth in the Church according to the order of Melchisedeck, we deny not, by reason of Christ who being our high priest, is entred into heauen, and for vs maketh intercession to the Father. Of the which matter it is sufficientlie written in the Epistle to the Hebrewes.

Of the Masse, peruse an other place at the end of this woorke.

Another Common Place of Sacrifice.

18 And in Sacrifices it is to be obserued, ¹²¹ that God accepteth better of him that offereth, than of the Sacrifice, yea the oblations please not him but for the offerers sake. This iudgement Iraeneus prooueth by the Scriptures in his 4. booke and 34. Chapter. For God had a regarde vnto Abel and to his giftes, but vnto Caine and his giftes he looked not, because of the disposition of them that offered. For looke what manner of will he that offereth hath towardes God, the like will hath God to the oblation. Christ also saith: If thou bring thy gift vnto the altar, ¹²² and rememberest that thy brother hath somwhat against thee, goe and reconcile thee first vnto thy brother: and then come and offer thy gift. As though he should saie: if whilest thou art euill and enimie vnto God, thou doest offer, thine oblation shall not be acceptable vnto God. Wherefore Irenaeus concludeth, that it is not the sacrifice which sanctifieth, but the conscience of the sacrificer. And he addeth a reason: because God néedeth not our sacrifice. Among men, the euill man oftentimes may be absolued, because men are sometimes couetous and néedie, and are easilie woonne with monie. But if it happen the iudge to be both iust and good, he will reiect the monie, neither will he suffer his equitie after that maner to be stayned. So God, because he cannot be woonne by flatterie, obserueth the mindes of men and not the Sacrifices. In Esay the 66. Chapter, he saith: He that Sacrificeth a beast, is as if he slew a dog: not y t God hateth sacrifices in general, but because he alloweth not the oblations of euill men. I haue the largelier spoken of these things, because the Papistes boast, that in Masses they offer Christ vnto God the father: which if it should be graunted, then must God the father more estéeme a naughty sacrificer than he doth his sonne. But the wife of Manoah reasoneth most wittilie: God hath receaued our sacrifice, therefore he is not angrie, ¹²³ neither will he destroy vs. We count the sacrifices of Christians to be a contrite heart, prayers, giuing of thankes, almes, mortifying the affections of the flesh, and such like. These are left vnto vs after the abrogation of the carnall sacrifices, that we should offer them as the fruites of our faith, and testimonies of a thankefull minde. But as touching the pacifying of God, Christ offered himselfe once vpon the Crosse, neither is there any néede that any man should offer him againe. For by one oblation he accomplished all things. Now remaineth, that we imbrace his sacrifice with faith, and we shall haue God merciful vnto vs: who of his goodnesse, will by Christ accept those sacrifices which we haue now made mention of.

¹²⁴ 19 But Augustine against the letters of Parmenianus, in his 2. booke the 8. Chapter séemeth at the first sight to make against vs. For the Donatistes would not communicate with other Christians, because they counted them defiled & vnpure. And they cited a place out of Iohn: ¹²⁵ We know that God heareth not sinners. Your men (say they) haue betrayed the holie bookes, haue burnt incense vnto Idolles, haue denied God, howe then shall God heare them? Augustine answereth, that it may be that an euill Minister, although he be not heard for his owne cause, yet when he prayeth for the people he may be heard. And he confirmeth his saying by the Example of Balaam. For he béeing a most wicked man, prayed vnto God, and was heard. But if a man diligentlie examin these things, he shall finde y t Augustine is not against vs, ¹²⁶ although at the first sight he séemeth a little to presse vs. When he had saide that the euill Ministers also are heard, he straight way addeth, y t y t is not doone for their wickednesse sake, but because of the faith and deuotion of the people. Whereby we gather, that although the Minister be the guide in words, yet are they not his prayers, but the prayers of y e church. For there must be one certaine man which must recite the prayers for the rest, least in the multitude should arise a confusion or tumult, if euerie man should indeuour to make loude prayers in the Church. Wherefore the Minister is a certaine mouth of the Church. ¹²⁷ So as if he be euil, it is not he which is herd, but the faithfull people which speake by his wordes. And this doeth Augustine teache when he writeth that an euill minister is heard, not for his owne wickednesse, but for the faith and deuotion of the people. Hereby are we admonished, that while we are present at publike prayers, we must take verie diligent héede, & assure our selues that these prayers which are recited, are ours. But Balaam by a certaine forme of prayers, prophesied, and therefore his wordes are called a blessing, because he prophesied happie things vnto the people of God. ¹²⁸ And he was not mooued vnto these prayers of his owne will, but was set on by the spirit of God. And so he was not heard, but the holy Ghost was the true Author of his wordes.

20 That which is alleaged out of Iohn: ¹²⁹ to wit, That God heareth not sinners: Augustine saieth, that that was not the saying of Christ, but of the blind man, which was not yet fully lightened. Wherefore he affirmeth that sentence not to be generally true. For (as they define) the prayers of peruerse Ministers are sometimes heard, because they are the prayers of the Church. But as touching the offering vp of Christ, I thinke not that the Papists will graunt that the whole Church offereth him, séeing they will haue that to be peculiar to the Massemo~gers. And though they shoulde graunt that, yet is not the whole Church greater & more acceptable vnto God than is Christ: Because he is not acceptable vnto God for the Church sake, but the Church is acceptable vnto God for Christes sake. But to returne to the saying of Iohn: That God heareth not sinners, adding a profitable distinction, we may thus expound it. ¹³⁰ There are some sinners which fall of weakenesse, or sinne of ignoraunce, which yet afterward do acknowledge themselues, are sorowfull and repent faithfully. But there are other which sinne without conscience, which are destitute of faith, neither are they led with any repentance. The first sort, because they haue faith, are heard, the other, for as much as they want faith doe in vaine powre out their prayers. ¹³¹ Howbeit if a man will obiect the Publicane, who being a sinner, prayed vnto God, and departed iustified: I answer that that Publicane was in such sort a sinner, that yet when he prayed he was not without faith; nay rather he prayed from a faithful heart, otherwise God would not haue heard his prayers. And vndoubtedly Iames doeth right well admonish vs when he saieth: Praie hauing faith. ¹³² To conclude, that sentence is firme and perfect, wherein it is said: Whatsoeuer is offered vnto God for a sacrifice, the same is acceptable vnto him, if faith and iustification of him that offereth goeth before. ¹³³ Some cauill as touching the first act of faith whereby we begin first to assent vnto GOD: And they doubt whether it be acceptable vnto God or no. Certainly, before it, he which now beginneth to beléeue, is an enemie. Then (say they) if that first consent be acceptable vnto GOD, then accepteth he the gift of an enemie: but if it be not acceptable, then it iustifieth not. To this I answere two wayes: first that men are not iustified through the worthines of the act of faith, but by the firme promise of God which faith imbraceth. Further when any man first assenteth and beléeueth, then is he first of an enemie made a friend: And although before he was an enemie, yet so soone as he beléeueth he is made a friend, and ceaseth to be an enemie. But that which wée haue before concluded that he which offereth is more acceptable vnto God than the gift, the Ethnickes themselues sawe. For Plato in Alcibiade maketh mention that the Athenians vpon a time made warre against the Lacedemonians, and when they were ouercome, they sent messengers vnto Iupiter Ammon, by whom, they said that they maruelled for what cause, séeing they had offered so great giftes vnto the goddes, and contrariwise that their enemies had sacrificed sparingly and nigardly, and yet had the victorie ouer them. Ammon answered y t the goddes more estéemed the prayers of the Lacedemonians than the most fat sacrifices of the Athenians. For when they burnt Oxen vnto their goddes, in the meane time they thought nothing of their soules. So in Homer, Iupiter speaketh: that the goddes are not mooued with the smooke and smell of sacrifices, séeing they hated Priamus and the Troians. Wherefore the Ethnicks vnderstoode that which the Papists at this day sée not: who thinke that their blinde sacrificer though he be neuer so vnpure and vngodly, doeth yet with his handes offer vp Christ vnto GOD the Father.

Of Altars.

¹³⁴ 21 In the olde time there were two sorts of Altars, one of whole burnt offerings, and an other of incense. ¹³⁵ To the first doubtlesse the Pristes onely had accesse, but to the latter, the laitie did also go: Neither did they repaire thither for any other cause but for their safetie. And that men were sometimes saued there when they were in danger, ¹³⁶ it is sufficientlie shewed in the 12. of Exodus. I suppose that in the first of Kings the xiij. Chapter, an Altar by the figure Synecdoche, betokeneth all that same peruerse worshiping, or else that vnder the name of the Instrument is signified the effect. For no man is ignorant, but that an altar at that time was the principall instrument of the diuine seruice. Yea and Paule vseth that word in this sense, ¹³⁷ when vnto the Corinthians he saieth: They which waite at the Altar, are partakers of the Altar. Which thing is nothing else, but y t it is méete that they which are occupied in the seruice of God, ¹³⁸ should haue their liuing thereof. Also Cyprian and Augustine disagrée not from that sense, when they say, y • Schismatiks or Heretickes erect an altar against an altar, that is, they institute in the Church diuers and contrarie seruices of God. Albeit to say what I thinke, the fathers should not with so much libertie in the new Testament haue séemed héere and there to abuse the name of Altar. For Altar is referred to an outward sacrifice: but séeing this hath place no more among vs, because we offer no more outward sacrifices of slaine beastes, ¹³⁹ and that our sacrifices be nothing else than prayers, prayses, thankesgiuings, mortification of the flesh, and Almes déeds, therefore the correlatiue (as the Logitians speake) of an Altar being taken away, neither can it selfe be extant or had. ¹⁴⁰ Against this opinion, Bishop Tonstall now lately in England would néedes oppose him selfe, & prooue that the Christians also haue Altars among them. He brought a saying out of the Epistle to the Hebrews, ¹⁴¹ We haue an Altar whereof it is not lawfull for them to eate which Minister in the tabernacle. And when it was said to him, that Altar in that place was nothing else but Christ himselfe: What (saith he) but is it not lawfull to eate Christ? Little considering those whom the Apostle draue from eating of Christ: namelie they which refusing y e Gospell altogether, claue to the Iewish seruices: for how could such manner of men beeing enuious vnto Christ, eate of him? ¹⁴² But Petrus Alexandrinus in a certaine Epistle of his, which is extant in Theodoretus the 4. booke & 22. Chapter, went so farre that he attributed more to the outward Altar than to the liuelie Temples of Christ. For when hee had complained that the wicked in the time of Valens the Emperour in the Church of Alexandria, had drawen the virgins naked through the Citie, and had most shamefully violated them, and also beaten and slaine them, he added, that they being not satisfied with those heynous déeds, deuised more gréeuous things, to wit, that they violated and polluted the Altar of the Temple. Also Optatus Mileuitanus in the 6. ¹⁴³ booke against Parmenianus: What is an Altar, (saieth he?) Euen the seate of the bodie & bloud of Christ. Such sayings as these edified not the people, but rather draue them to the Ethnicke and Iewish Rites, when as of a certaine foolishe blinde zeale they borrowed both Altars and other Rites as well of the Iewes as of the Ethnickes. ¹⁴⁴ Origen also in the 10. Homilie vpon Iosuah maketh mention of an Altar. Likewise Tertullia~ in his booke De Poenite~tia writeth that there were woont to be certain knéelings about the Altar. ¹⁴⁵ Much more sincerelie and wiselie did some of the fathers in stead of Altar put Table, or in gréeke ⟨…⟩, of which, the faithful tooke signes of the Eucharist.

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← 64. The eleuenth Chapter. Whether it be · Contents · 66. The thirteenth Chapter. Of a →

Footnotes

1. In Iud. 1. 33 ↩

2. From whence the word masse is thought to haue come. ↩

3. Looke In 1. Cor. 3. 11. ↩

4. The Church hath borrowed certain words of the Hebrewes. ↩

5. The Hebrewe wordes came not to the Latines but by the Gréeke Church. ↩

6. ⟨…⟩. ↩

7. An argument against priuate masses ↩

8. Acts. 13. 2. ↩

9. Holie names of the Supper among the Latines. ↩

10. Howe the Fathers called the Supper a sacrifice. ↩

11. The most auncient Fathers vsed not the name of Masse. ↩

12. Augustine. ↩

13. When the name of Masse began to be vsed. ↩

14. Ignatius. An argument against priuate masses ↩

15. The Epistles of Ignatius are Apocrypha. ↩

16. Leo. ↩

17. An argument against priuate masses ↩

18. Iohn Cassian. ↩

19. The exposition of the Prouerbs falselie ascribed to Ierom. ↩

20. In the time of Bede, were crept in many abuses in the Church ↩

21. From whence Masse taketh her name. ↩

22. Remissa & remissio. Tertullian ↩

23. Cyprian. ↩

24. Catechumeni. ↩

25. The Catechumeni, & those which would not communicate, were sent away by the Deacons. Cyril. Gregorie. ↩

26. Fostus. ↩

27. Apuleius. ↩

28. ⟨…⟩. ↩

29. Massa as it were Missio. ↩

30. The parts of y e Masse. ↩

31. ⟨…⟩. ↩

32. The entrie of y e Masse. ↩

33. Glorie to the highest. ↩

34. The Collects. ↩

35. The Epistle. ↩

36. The Gospel ↩

37. The Graduals. ↩

38. The Halleluiah. ↩

39. An exhortation. ↩

40. The mission or sending away transposed by the Papists. Ite, missa est, what it signifieth. ↩

41. The Créed. ↩

42. The Créede is saide to be a tradition of the Church. Tertullian ↩

43. The Synod of Nice. ↩

44. Thrée sorts of the vse of oblation. ↩

45. ⟨…⟩. ↩

46. The Offertorie The Collects. ↩

47. The Sursum Corda. Doe this. ↩

48. We giue thée thanks ↩

49. Whereof Eucharist tooke name. ↩

50. The proper words of the Supper The Lords Prayer. Holie, holie, &c. ↩

51. A Canon. ↩

52. The kisse of peace. ↩

53. Ro. 16. 16. ↩

54. 1. Co. 16. 20
    ↩

55. The song of Agnus Dei ↩

56. The distribution of y e Sacrament ↩

57. After Communion. ↩

58. A prayer at the end. ↩

59. One and the same rite was not in al Churches alike. The church of Millain. ↩

60. Tertullian ↩

61. Iustinus Martyr. ↩

62. Dionysius. ↩

63. This Dionysius was not Areopagita spoken of in the Acts. ↩

64. In the Apostles time were no Monks in the Church. ↩

65. Augustine ↩

66. Verse. 1. ↩

67. A place of Timothie expounded. Supplications, Praiers, Intercessions. Thankesgiuing. ↩

68. Masse and Missio interpreted after an other sort. ↩

69. In Iud. 2. 5. Looke In Gen. 4. 7. 3. and c 8. at the end. Our actio~s be either voluntarie, or naturall. ↩

70. Some actions be religious, and are seuered from ciuill & domesticall workes ↩

71. Augustine ↩

72. The difference betwéene a sacrifice and a sacrament. ↩

73. The definition of a sacrifice. ↩

74. A partition of sacrifice. ↩

75. Of propiciatorie sacrifices there is only one. ↩

76. This sacrifice is partly inward, and partly outward. ↩

77. The outward oblation without the inward pleaseth not God. ↩

78. Why the Iewish sacrifices were sometime vnacceptable vnto God. ↩

79. The outward sacrifices of the Hebrewes. ↩

80. Outward sacrifices common to the fathers and to vs. ↩

81. Ver. 14. ↩

82. Ver. 19. ↩

83. Rom. 12. 1. ↩

84. Ver. 8. ↩

85. An order and certaine degrées in outward sacrifices. ↩

86. Matt. 9. 13. ↩

87. Osee. 6 6. ↩

88. 1. Sa. 15. 12.
    ↩

89. The end of sacrifices. ↩

90. Why the death of Christ did so greatly please God. ↩

91. Augustine Two kinde of things required in euerie sacrifice. ↩

92. Whether a Sacrament and sacrifice can bea⟨…⟩ one thing. ↩

93. The Supper of the Lord is both a Sacrament & a sacrifice. ↩

94. The killing of the sacrifices were both sacraments and sacrifices. ↩

95. In 1. Cor. 5. 7. Whether Christ may be said to be sacrificed in the Masse. How manie waies the Supper of the Lord may be called a sacrifice. ↩

96. Phil. 4. 18. ↩

97. Rom. 12. 1. ↩

98. Verse. 16. ↩

99. Augustine saith that Christ by memoriall and cogitation is euerie daie crucified. It is not méete to call the Eucharist a sacrifice. ↩

100. The ministers of the Church are no where in the scriptures called Priests. Heb. 5. 7, 8, 9, 10. ↩

101. The sacrifice Minchah. Irenaeus. ↩

102. Tertullian ↩

103. Ierom. ↩

104. The Councel of Nice. An vnbloudie sacrifice. ↩

105. In what respect the communicants are saide to sacrifice. ↩

106. Wherein the dignitie of ministers consisteth. ↩

107. 2. Cor. 5. 20
     ↩

108. Acts. 13. 2. ↩

109. A place in y e Acts made plaine. ↩

110. What ⟨…⟩ signifieth. ↩

111. It is blasphemie to say that they offer vp Christ. ↩

112. Irenaeus. ↩

113. That which is offered, receiueth dignitie of him that offereth. ↩

114. Of the sacrifice of Melchisedeck. Gen. 14. 18 Looke in Gen. 14. 18. ↩

115. Rabbi Salomon. ↩

116. Why Melchisedeck went to méete Abraham. ↩

117. Ambrose. ↩

118. Augustine ↩

119. An Allegoricall argument concludeth not. It is not denyed but that bread and wine are offered vnto God. ↩

120. That the Priesthoode according to the order of Melchisedeck remaineth in the Church. ↩

121. In Iud. 13. 22. That the offerer is more acceptable vnto God than the sacrifice Irenaeus. Gen. 4. ↩

122. Matt. 5. 23. ↩

123. The sacrifices of Christians. ↩

124. Augustine ↩

125. Iohn. 9. 31. ↩

126. The publike praiers of the minister, are the praiers of the Church. ↩

127. The Minister is the mouth of the Church ↩

128. How it is saide that Balaam was heard. ↩

129. Iohn. 9. 31. Whether God heareth sinners ↩

130. A distinctio~ of sinners. ↩

131. Luk. 18. 10. What maner of one the Publicane was, when he prayed. ↩

132. Iame. 5. 15 ↩

133. A subtile cauillation. ↩

134. In 1. King. 1. 50. ↩

135. Two sortes of Altars. ↩

136. In 1. Kings 13. ↩

137. 1. Cor. 9. 13
     ↩

138. Cyprian. Augustine ↩

139. The sacrifices of the Newe Testament. ↩

140. That there be no Altars among vs Byshop Tonstale. ↩

141. Heb. 13. 10 ↩

142. Petrus Alexandrinus. ↩

143. Optatus Mileuitanus. ↩

144. Origen. ↩

145. Tertullian ↩