Common Places, Part 4 · Chapter 12
The twelfth Chapter. Of the Maſſe, Alſo of Sacrifices.
In Iud. 1. 33BEcauſe in manie places there is oftentimes mention made of this Hebrew worde Mas, From whence the word maſſe is thought to hauehave come.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 hauehave thought that their Maſſe hath taken his name frō thence. Wherefore perhappes it ſhall not be vnprofitable to write ſomewhat thereof. We hauehave 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 giuegive 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 vntounto the poore, and ſhould lend them ſufficient: Looke In 1. Cor. 3. 11.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, The Church hath borrowed certain words of the Hebrewes.that ye 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 vntounto the Latin Church but by the Gréeke: The Hebrewe wordes came not to the Latines but by the Gréeke Church.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 hauehave no Hebrew wordes deriued vntounto 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 foreign, foreign.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 adminiſtratiō 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: An argument againſt priuate maſſesthere is an Argument of ſome weight taken againſt priuate Maſſes out of the Etimologie of that word. Furthermore that word, belongeth not onelie vntounto ye Euchariſt, but it is applied vntounto other holie functions. Wherefore in the 13. Acts. 13. 2.Chapter of the Actes it is written of the Apoſtles, foreign, the which ſome hauehave turned, They ſacrificing, whereas they ſhould rather hauehave 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, Holie names of the Supper among the Latines.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, foreign. Howe the Fathers called the Supper a ſacrifice.I omit that they very oftē vſed the name of ſacrifice, not certainlie as our aduerſaries fondlie imagin, that therein is offered vntounto God by the prieſt, the bodie and bloud of Chriſt for the quicke and the dead, notwithſtanding that the fathers alſo themſelues hauehave not miſlyked of that manner of ſpeach wherein they ſaid, that the bodie, and bloud of Chriſt is offered vntounto God. But what they meant by theſe wordes, if they be attentiuely read, they plainlie declare: namelie, that then thankes are giuen vntounto God, who for our ſakes gaue his ſonne vntounto death and vntounto the croſſe. The moſt auncient Fathers vſed not the name of Maſſe.By theſe names hauehave the moſt auncient Fathers called it the ſupper of the Lord: but of Maſſe, they hauehave made no mention. For if thou wilt read Irenaeus, Tertullian, Cyprian, Hilarius and their equals, thou ſhalt neuer finde that word among thē in that ſignification. Auguſtine.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 ye Maſſe of the Catechumeni, where we ſhall pray, Forgiue vsus our treſpaſſe, euen as we forgiue them that treſpaſſe againſt vsus. Alſo in the 91. Sermon De Tempore he writeth: In the hiſtorie which is to be read at Maſſes. Some hauehave doubted whether theſe were Auguſtines ſermons. Truely they ſéeme vntounto me to be the ſtile and ſentenſes of Auguſtine. When the name of Maſſe began to be vſed.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 hauehave bin more often mention thereof, eſpeciallie by Auguſtine, who applyed his ſpeach vntounto the common people.
Ignatius. An argument againſt priuate maſſes3 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 hauehave 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, The Epiſtles of Ignatius are Apocrypha.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 foreign. For thus it is in Gréeke, foreign, that is, that perfect thāks giuing was renued: & ſtraightway after, foreign, &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. Leo.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, An argument againſt priuate maſſeswhat 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 preſēt at ye holy ſeruice, it ſhould be lawfull for them which ſuccéeded to beginne againe ye holy ſeruice. But if ye priuate Maſſes had bin in vſe, what néed would there hauehave bin to aſke Leo coūſell for yt matter? Aſſuredlie this demaund is a tokē ſufficient, ye 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, Iohn Caſſian.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 cōtent 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. The expoſition of the Prouerbs falſelie aſcribed to Ierom.Chapter which is aſcribed vntounto 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 interpretatiō, to be intituled vntounto Bede. Which if it were, it ſéemeth no maruell that he made mention of Maſſes. In the time of Bede, were crept in many abuſes in the ChurchFor 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 yt the ſoules of them yt be departed are drawē out of purgatorie by ye celebration of Maſſes. Ierome is not ſo accuſtomed to ſpeake.
5 It reſteth that we declare, From whence Maſſe taketh her name.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) hauehave ſaide Remiſſe, Remiſſa & remiſſio. Tertullianin ſtead of Remiſſion. Tertullian in his fourth Booke againſt Marcion page. 249. We hauehave ſpoken (ſaieth he) of the Remiſſe of ſinnes. Cyprian De bono patientiae: Cyprian.Hee that was to giuegive 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 hauehave 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, Catechumeni.they called Maſſe. foreign (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 foreign, 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 onelyonly 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: The Catechumeni, & thoſe which would not communicate, were ſent away by the Deacons. Cyril. Gregorie.and the Gretians ſaide, foreign, that is: Holie things to holie men, according as it is gathered out of the ancient Liturgies: and alſo out of Cyril vponupon 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 giuegive place. And that manner might hauehave ſéemed verie like to a certaine rite of the Ethnicks. For in a certaine ſeruice of their Religion, Foſtus.as Feſtus reporteth, the officer ſaide: Stand foorth thou vanquiſhed Enimie, and thou woman or virgin, becauſe in that diuine ſeruice, it was forbidden vntounto theſe kindes of perſons to bée preſent. Apuleius.And Apuleius in his ſecond booke ſaieth, that the Prieſt when hee ſhould begin the ſacrifices, was accuſtomed thus to ſay, foreign, who is there? VntoUnto whom it was aunſwered foreign, 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 foreign, foreign.the Runnagates and penitentes went away thence. Of theſe orders Dionyſius maketh mention: foreign 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 vntounto Sathan. Wherefore as it now appeareth by thoſe things which we hauehave ſpoken, the Latine Church, called the celebration of the Sacrament of the Euchariſt Miſſa, Maſſa as it were Miſſio.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 hauehave intreated of the name of the Maſſe, The parts of ye Maſſe.I thinke it good to make rehearſall of the partes thereof according as they were in the ancient time. The Gréekes ſéeme to hauehave begun their Liturgie with Kyrie eleiſon, foreign.as if before al things, they wold craue pardon of their ſins. This phraſe ye latine church borowed of them, which ſome doe attribue vntounto 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, The entrie of ye Maſſe.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 vntounto the praiſe of God, the Hymme; Glorie to the higheſt.Glory be to the higheſt, which as they will was inuented by Teleſphorus. Further they had the Collectes which are aſcribed vntounto Gelaſius. The Collects.Beſides foorth certaine things were recited out of the holie Scriptures, either out of the olde Teſtament, or out of the Actes, The Epiſtle.or out of the Apoſtolicall Epiſtles. Which being heard, there remained ſome portion to be recited out of the Euangelicall hiſtorie. The GoſpelBut 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 vponupon the ſteppes, the people was accuſtomed to ſing ſome verſes of the Pſalmes, The Graduals.which they commonlie called Graduals. Alſo they vſed therin Halleluiah with a certaine chéerefull crye, reioycing at the gladde tydings of the Goſpell. The Halleluiah.This worde Halleluiah ſéemeth to be taken from ye 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, An exhortation.added an interpretation and exhortation: vices were corrected, and they conſulted as touching them that ſhould be excōmunicated. 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; The miſſion or ſending away tranſpoſed by the Papiſts. Ite, miſſa eſt, what it ſignifieth.the Papiſts hauehave differred that Miſſion, vntounto 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 hauehave leaue to depart. But in olde time when thoſe things were doone which wée hauehave 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. The Créed.For in the Créede is contained the effect of our faith. This contents or ſumme, doubtleſſe if a man attentiuely read the auncient Fathers, The Créede is ſaide to be a tradition of the Church. Tertullianis called the Tradition of the Church, which both is drawne out of the Bookes of God, and is neceſſarie to be beléeued vntounto ſaluation. And ſometime it is alleaged by Tertullian againſt the hereticks, which denied the holy Bookes. The Synod of Nice.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.
Thrée ſorts of the vſe of oblation.7 Moreouer when they had ſung the Créede, the ſtanders by offered of their goods what they thought méete. Verily ye offering had thrée maner of vſes. For, a part was beſtowed vpō certaine moderate feaſtes which ye Chriſtians at that time did celebrate verie religiouſly: foreign.and they were commonly called foreign: 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. The Offertorie The Collects.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 mentiō of this oblation: ſo did Cyprian alſo and diuers of the ancient Fathers. After theſe things, they which came to miniſter the holy ſupper, The Surſum Corda. Doe this.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 vntounto heauen, where Chriſt is to be ſought and not vponupon the earth, as though he were included in bread or wine. Laſtly were giuen thanks, when it was ſaide: We giuegive thée thankes, We giuegive thée thanksLorde, 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, Whereof Euchariſt tooke name.the myſterie it ſelfe of Chriſtes bodie and bloud is called foreign, becauſe the whole confection thereof conſiſteth of thankſgiuing. And when the Miniſter had ſaide: Through Ieſus Chriſt our Lord, The proper words of the Supper The Lords Prayer. Holie, holie, &c.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, A Canon.there were prefaces put betwéene. But hereunto they hauehave 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. The kiſſe of peace.The kiſſe of peace they ſay was inuented by Leo the ſecond, which ſéemeth not ſo vntounto mée, ſéeing it was a cuſtome in the Church euen in the time of the Apoſtles, Ro. 16. 16.that Chriſtians ſhould one intertaine another with a kiſſe of peace. Yea and Paul maketh mention in his Epiſtles of that kinde of kiſſe. 1. Co. 16. 20Alſo 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. The ſong of Agnus DeiAll theſe things being finiſhed, The diſtribution of ye Sacramentthey came to the diſtribution of the ſacramēt. While the ſame was a dooing, or when it was finiſhed, the ſong of thankeſgiuing was added which they called the after Communion. After Communion.When all this was complete & finiſhed, A prayer at the end.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. One and the ſame rite was not in al Churches alike. The church of Millain.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 hauehave ſpecified were by the olde ordinance kept, I maie eaſilie ſhew by the moſt ancient writers. Tertullian in Apologetico ſaieth: TertullianWée come together into the congregation and aſſemblie; that praying vntounto God we may as it were hand in hand forcibly compaſſe him about with prayers. This force is acceptable vntounto 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 vsus 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 hauehave 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 hauehave knowledge of the principall partes of the Maſſe which wée hauehave rehearſed. Iuſtinus Martyr.Iuſtin Martyr in his ſeconde Apologie writeth that vponupon the Sundaie the Chriſtians come together, but of other feaſts he maketh no mention. There he ſaieth the holie ſcriptures were recited, vntounto which afterward the chiefe Prelate added his owne exhortation. That (ſaieth he) being doone, we riſe and pray: afterwarde he addeth, VntoUnto 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.
Dionyſius.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. This Dionyſius was not Areopagita ſpoken of in the Acts.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. In the Apoſtles time were no Monks in the Church.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 ye 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. AuguſtineEpiſtle vntounto Paulinus, while he aſſoyleth the fift queſtion, he expoundeth foure wordes which are in the 1. Epiſtle to Timothy the 2. Verſe. 1.Chapter. A place of Timothie expounded. Supplications, Praiers, Interceſſions. Thankeſgiuing.And thoſe be foreign, foreign, foreign, and foreign. And hee affirmeth that foreign [that is ſupplications] doe goe before the Celebration of the Sacrament: And foreign hee maketh to bee prayers, which are vſed in the verie adminiſtration of the Sacrament, wherein after a ſorte wée vowe our ſelues vntounto Chriſt: and foreign 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 foreign 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, Maſſe and Miſſio interpreted after an other ſort.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 hauehave 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 hauehave 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 vntounto the father for the quicke and for the dead. But of thoſe things I ſuppoſe we hauehave ſpoken enough and at large.
Of the Maſſe looke another place in the Addition at the ende of this Booke.
Of Sacrifice.
In Iud. 2. 5. Looke In Gen. 4. 7. 3. and c 8. at the end. Our actiōs be either voluntarie, or naturall.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 hauehave therefore ſaid, becauſe there be ſome actions which they call naturall, but thoſe ſéeing they depend not of mans choyſe, cannot be called voluntarie. Some actions be religious, and are ſeuered from ciuill & domeſticall workesFurthermore, 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 vntounto him, to that end doubtleſſe that hée ſhould bée honoured, and that we may cleaue vntounto him in a holie ſocietie, Auguſtineas Auguſtine in the 10. booke De Ciuitate Dei the 7. The difference betwéene a ſacrifice and a ſacrament.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 vntounto God, but he himſelfe ſheweth foorth ſignes & amplifieth his giftes vntounto vsus, while we receiue with a ſound faith thoſe things which be offered.
The definition of a ſacrifice.11 But to make the matter more plaine, let vsus 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 vntounto him to his glory, and whereby we may the more ſtraitlie be coupled vntounto him in holy ſocietie. A partition of ſacrifice.VntoUnto 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 vntounto men through the power and iuſt deſert thereof. Of propiciatorie ſacrifices there is only one.But of this ſort we hauehave onelie one. Forſomuch as by the onelyonly death of Chriſt, the eternall father is reconciled vntounto vsus, and by ye merit of his one onelyonly oblation the elect hauehave their ſinnes forgiuen them. But in the other kinde of ſacrifice we giuegive thankes vntounto God, we celebrate his name, and to our power, we are obedient vntounto his will. This ſacrifice is partly inward, and partly outward.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 hauehave vntounto God: we make them ſubiect vntounto him, and doe conſecrate them vntounto 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 hauehave in our minde, and vntounto him doe offer ſomewhat of thoſe thinges which he himſelfe hath giuen vsus. So did the forefathers offer the firſt fruites, tenthes & ſlayne beaſts. In which thinges they not onelyonly ſhadowed Chriſt the moſt acceptable ſacrifice vntounto God, but alſo they teſtified what manner of will themſelues had towardes GOD. By theſe thinges it now appeareth, The outward oblation without the inward pleaſeth not God.that the outward oblation or ſacrifice vnleſſe it hauehave the inward part ioyned with it, which it may truelie teſtifie to be in vsus, is not allowed by God: ſéeing they that offer in ſuch ſort doe moſt foulie lye vntounto God. For to teſtifie that which is not true, belongeth to deceite, and ſéeing in all thinges and eueryevery where lying is diſcommēded, 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 vntounto him, Why the Iewiſh ſacrifices were ſometime vnacceptable vntounto God.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, The outward ſacrifices of the Hebrewes.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 vnderunder the Lawe. Moreouer there are applyed outward wordes, by which thankes are giuen vntounto God, his prayſes are celebrated, and prayers are made. Outward ſacrifices common to the fathers and to vsus.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 vsus. Theſe thinges we giuegive vntounto 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 yt 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. Ver. 14.pſalme it is written: Offer vntounto God the ſacrifice of prayſe. Ver. 19.And in the 51. A ſacrifice to God is a troubled ſpirit, Rom. 12. 1.a contrite heart thou ſhalt not deſpiſe. VntoUnto the Romans the 12. Chap. I beſeech you for the merciemercy of God yt you giuegive vp your bodies a liuing ſacrifice, holie, and acceptable to God. Micheas in the 6. Ver. 8.Chapter ſaith, I will tell thee O man, what God requireth of thee: Doe iudgement, louelove merciemercy, walke reuerentlie, and modeſtlie before God. An order and certaine degrées in outward ſacrifices.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 vntounto God, there are certaine degrées and an order appointed. For GOD himſelfe dooth teſtifie that he preferreth merciemercy and charitie towards our neighbors farre aboue the reſt. Wherefore in the 9. Chapter of Matthew, Matt. 9. 13.is brought out of the Prophet Hoſea: Oſee. 6 6.I will merciemercy and not ſacrifice. Moreouer, it is written in the 1. of Samuel: Obedience is better than Sacrifices. 1. Sa. 15. 12.Theſe words teach vsus 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 giuē to the obedience which is ſhewed vntounto the word of God, to charitie towardes our brethren, to thankeſgiuing, and to prayers. The end of ſacrifices.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 vntounto God. For without it, our workes though they be neuer ſo excellent, can be no ſacrifices. Why the death of Chriſt did ſo greatly pleaſe God.Yea and for this cauſe ſpeciallie did the verie death of Chriſt which was the chiefe and onelyonly 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 hauehave ſaid I wil alſo adde an other which Auguſtine writeth in his Epiſtle Ad Deo gratias the 3. Auguſtine Two kinde of things required in euerie ſacrifice.queſtion: namelie that in eueryevery ſacrifice, God requireth two kinde of thinges: Firſt that our oblations be made vntounto the the true God: the which aduiſe ſéeing the Idolaters doe refuſe, whatſoeuer they doe in their rites turneth to their owne diſtructiō. The other is that the forme of oblatiōs conſiſteth of the doctrine of the holy ſcriptures, and procéedeth not of our owne inuentions and faininges.
14 There ariſeth a doubt, Whether a Sacrament and ſacrifice can bea… one thing.becauſe wée hauehave 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 hauehave, 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, The Supper of the Lord is both a Sacrament & a ſacrifice.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 vntounto vsus to be receaued, and the promiſe of that coniunction which we hauehave 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 vntounto vsus. But in that by the ſame action we celebrate the memorie of the death of Chriſt, giuegive thanks for the benefites receaued, conſecrate, and offer our ſelues vntounto God, it is, and may be called a iuſt Sacrifice, becauſe wée offer moſt acceptable oblations vntounto God. The ſelfeſame thing may we ſée in the killing of the Sacrifices which were doone before God in old time. The killing of the ſacrifices were both ſacraments and ſacrifices.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 vntounto God.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.
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 vntounto the poore. And of the ſame oblation, Irenaeus, Cyprian, and the Eccleſiaſticall Stories doe ſpeake. And Paul vntounto the Philippians, Phil. 4. 18.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 vntounto God. Secondlie thereis a thankeſgiuing which in the holy ſcriptures is called a Sacrifice of praiſe. Thirdlie the Communicantes doe offer themſelues vntounto 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: GiueGive your bodies a holy and liuing Sacrifice, Rom. 12. 1.acceptable vntounto God. And in the 15. Chapter the Apoſtle writeth, Verſe. 16.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, Auguſtine ſaith that Chriſt by memoriall and cogitation is euerie daie crucified. It is not méete to call the Euchariſt a ſacrifice.and is called a ſacrifice: as Auguſtine ſaith vponupon 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, The miniſters of the Church are no where in the ſcriptures called Prieſts. Heb. 5. 7, 8, 9, 10.that the miniſters of Churches or the Apoſtles are called prieſtes, for that is fullie and wholie attributed vntounto Chriſt. And as the Epiſtle to the Hebrewes hath: The Prieſthood was tranſlated vntounto 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, The ſacrifice Minchah. Irenaeus.vntounto the name of the Lord in eueryevery 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. TertullianHowbeit Tertullian againſt the Iewes and againſt Marcion, expoundeth it of ſpirituall oblations: I meane prayers, thankeſgiuing, and godly Sermons. Ierom.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, The Councel of Nice. An vnbloudie ſacrifice.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 vntounto them it is no vnbloudie Sacrifice, ſéeing they boaſt that they hauehave true, and as they terme it reall bloud in the Sacrament. In what reſpect the communicants are ſaide to ſacrifice.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 hauehave ſaid) we ſhould not vſe this word, ſéeing the holy ſcriptures ſpeake not ſo of the Euchariſt. Neither may they ſpeake ill of vsus, as though we take away from Miniſters their dignitie. Wherein the dignitie of miniſters conſiſteth.For they hauehave 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 hauehave loſt their degrée, if it be denyed that they offer Chriſt vntounto God the Father. What more excellent and honorable thing can they hauehave, than to be the Ambaſſadors of Chriſt, and to reconcile the world vntounto God by their preaching, as we reade in the 2. Epiſtle to the Corinthians? 2. Cor. 5. 20In the Actes of the Apoſtles we hauehave, Acts. 13. 2.foreign: A place in ye Acts made plaine.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. What foreign ſignifieth.Neither is foreign, properlie to ſacrifice, but to execute a publike office and action. The Gréeke expoſitions alſo in that place referre that vntounto the preaching of the Goſpell. It is blaſphemie to ſay that they offer vp Chriſt.And let theſe men ſée how they can be otherwiſe counted than blaſphemous, ſéeing they brag that they offer Chriſt vntounto 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 ye thing offered. Whereuppon Irenaeus when he vſeth the word of offering, Irenaeus.plainelie ſpeaketh it of the oblation which he referreth vntounto the bread and vntounto the wine, That which is offered, receiueth dignitie of him that offereth.becauſe it receiueth the dignitie from him that offereth, and is therefore acceptable vntounto God, becauſe he that offereth it is acceptable vntounto him. And thereby it is moſt manifeſt that be cannot vnderſtand theſe thinges of Chriſt: For Chriſt is not acceptable vntounto God for the Sacrifice ſake, but contrariwiſe rather, we be acceptable vntounto God for Chriſts ſake. And I maruell that ſome would obiect againſt this our Argument the Baptiſme miniſtred vntounto 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 vntounto 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 vntounto 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.
Of the ſacrifice of Melchiſedeck. Gen. 14. 18 Looke in Gen. 14. 18.17 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 vntounto 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 vntounto God, but vntounto Abraham and his hoſte, being wearied. So Rabbi Salomon interpreteth that. Neither can this hebrew word Iatſa in ye coniugation Hiphil, otherwiſe ſignifie than either to bring foorth, or to bring out. Onelie Rabbi Salomon added that therein might be a figure, Rabbi Salomon.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, Why Melchiſedeck went to méete Abraham.that thoſe thinges were offered vntounto 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, Ambroſe.might be refreſhed. Ambroſe alſo in his Treatiſe of the Sacramēts plainlie ſaith, that theſe things were offered vntounto Abraham. AuguſtineAnd Auguſtine in his booke of Queſtions of the olde Teſtament, writeth that the Euchariſt of the bodie and bloud of Chriſt was offred vntounto Abraham. Now then vntounto the Fathers which ſay, that Melchiſedeck offered vntounto God, we obiect the trueth of the Hebrew, and other fathers which wée hauehave now cited. But admit that he offered vntounto God, what is this vntounto the Maſſe? They ſhall hauehave no other than an allegoricall Argument, which in verie déede, is moſt weake. Further we deny not, An Allegoricall argument concludeth not. It is not denyed but that bread and wine are offered vntounto God.but that bread in ye ſupper of the Lord, is after a ſort offered vntounto God to be ſanctified, & that it is made a ſacrament by him. The difficultie & matter in debate is, whether Chriſt himſelfe is offered vntounto God ye father by maſſing prieſts: y• which as it hath bin ſaid, theſe men doe not prooue. That the Prieſthoode according to the order of Melchiſedeck remaineth in the Church.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 vsus 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, In Iud. 13. 22. That the offerer is more acceptable vntounto God than the ſacrifice Irenaeus. Gen. 4.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 vntounto Abel and to his giftes, but vntounto 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 vntounto the altar, Matt. 5. 23.and remembereſt that thy brother hath ſomwhat againſt thee, goe and reconcile thee firſt vntounto thy brother: and then come and offer thy gift. As though he ſhould ſaie: if whileſt thou art euill and enimie vntounto God, thou doeſt offer, thine oblation ſhall not be acceptable vntounto 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 yt God hateth ſacrifices in general, but becauſe he alloweth not the oblations of euill men. I hauehave the largelier ſpoken of theſe things, becauſe the Papiſtes boaſt, that in Maſſes they offer Chriſt vntounto 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, The ſacrifices of Chriſtians.neither will he deſtroy vsus. 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 vntounto vsus 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 vponupon 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 hauehave God merciful vntounto vsus: who of his goodneſſe, will by Chriſt accept thoſe ſacrifices which we hauehave now made mention of.
Auguſtine19 But Auguſtine againſt the letters of Parmenianus, in his 2. booke the 8. Chapter ſéemeth at the firſt ſight to make againſt vsus. For the Donatiſtes would not communicate with other Chriſtians, becauſe they counted them defiled & vnpure. And they cited a place out of Iohn: Iohn. 9. 31.We know that God heareth not ſinners. Your men (ſay they) hauehave betrayed the holie bookes, hauehave burnt incenſe vntounto Idolles, hauehave 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 vntounto God, and was heard. But if a man diligentlie examin theſe things, he ſhall finde yt Auguſtine is not againſt vsus, The publike praiers of the miniſter, are the praiers of the Church.although at the firſt ſight he ſéemeth a little to preſſe vsus. When he had ſaide that the euill Miniſters alſo are heard, he ſtraight way addeth, yt yt 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 ye 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. The Miniſter is the mouth of the ChurchSo 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 vntounto the people of God. How it is ſaide that Balaam was heard.And he was not mooued vntounto 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: Iohn. 9. 31. Whether God heareth ſinnersto 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 hauehave that to be peculiar to the Maſſemōgers. And though they ſhoulde graunt that, yet is not the whole Church greater & more acceptable vntounto God than is Chriſt: Becauſe he is not acceptable vntounto God for the Church ſake, but the Church is acceptable vntounto 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. A diſtinctiō of ſinners.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 hauehave faith, are heard, the other, for as much as they want faith doe in vaine powre out their prayers. Luk. 18. 10. What maner of one the Publicane was, when he prayed.Howbeit if a man will obiect the Publicane, who being a ſinner, prayed vntounto 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 hauehave heard his prayers. And vndoubtedly Iames doeth right well admoniſh vsus when he ſaieth: Praie hauing faith. Iame. 5. 15To conclude, that ſentence is firme and perfect, wherein it is ſaid: Whatſoeuer is offered vntounto God for a ſacrifice, the ſame is acceptable vntounto him, if faith and iuſtification of him that offereth goeth before. A ſubtile cauillation.Some cauill as touching the firſt act of faith whereby we begin firſt to aſſent vntounto GOD: And they doubt whether it be acceptable vntounto God or no. Certainly, before it, he which now beginneth to beléeue, is an enemie. Then (ſay they) if that firſt conſent be acceptable vntounto 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 hauehave before concluded that he which offereth is more acceptable vntounto God than the gift, the Ethnickes themſelues ſawe. For Plato in Alcibiade maketh mention that the Athenians vponupon a time made warre againſt the Lacedemonians, and when they were ouercome, they ſent meſſengers vntounto Iupiter Ammon, by whom, they ſaid that they maruelled for what cauſe, ſéeing they had offered ſo great giftes vntounto the goddes, and contrariwiſe that their enemies had ſacrificed ſparingly and nigardly, and yet had the victorie ouer them. Ammon anſwered yt the goddes more eſtéemed the prayers of the Lacedemonians than the moſt fat ſacrifices of the Athenians. For when they burnt Oxen vntounto 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 vntounto GOD the Father.
Of Altars.
In 1. King. 1. 50.21 In the olde time there were two ſorts of Altars, one of whole burnt offerings, and an other of incenſe. Two ſortes of Altars.To the firſt doubtleſſe the Priſtes onelyonly 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, In 1. Kings 13.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 vnderunder 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, 1. Cor. 9. 13when vntounto the Corinthians he ſaieth: They which waite at the Altar, are partakers of the Altar. Which thing is nothing elſe, but yt it is méete that they which are occupied in the ſeruice of God, Cyprian. Auguſtineſhould hauehave 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 hauehave 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 vsus, becauſe we offer no more outward ſacrifices of ſlaine beaſtes, The ſacrifices of the Newe Teſtament.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. That there be no Altars among vsus Byſhop Tonſtale.Againſt this opinion, Biſhop Tonſtall now lately in England would néedes oppoſe him ſelfe, & prooue that the Chriſtians alſo hauehave Altars among them. He brought a ſaying out of the Epiſtle to the Hebrews, Heb. 13. 10We hauehave 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 ye Goſpell altogether, claue to the Iewiſh ſeruices: for how could ſuch manner of men beeing enuious vntounto Chriſt, eate of him? Petrus Alexandrinus.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. Optatus Mileuitanus.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. Origen.Origen alſo in the 10. Homilie vponupon Ioſuah maketh mention of an Altar. Likewiſe Tertulliā in his booke De Poenitētia writeth that there were woont to be certain knéelings about the Altar. TertullianMuch more ſincerelie and wiſelie did ſome of the fathers in ſtead of Altar put Table, or in gréeke foreign, of which, the faithful tooke ſignes of the Euchariſt.
Of the liturgies of Baſill and Chryſoſtome, looke in the defence againſt Gardiner, Page 2.