aige What apperteyneth to general counciles duely conueyned without tyrannie hath bene exponed to wit that they euer erre when as they take any thing vpon them more nor they are able to manteyne by the Scripture When soeuer they exeade or taketh vpon them to bynd the coÌ„scieÌ„ce of man to that which is left fre by the spirit of God or to determine any thiÌ„g agaiÌ„st the Scripture then not only the whole multytude but any priuate man ought and should oppone them oght and should intercede oght and should resist and withstand as Paphuntius to the whole concile of Nice sindry others at other tymes It hath bene seÌ„blably declared that the conciles â—yâ—ed by yow serueth yow no thing but rather maketh against yow and thus I as one appoynted by the rest of the brenthren and of the smallest sheweth and declareth al godly to be offended with you all places of Scripture cyted by yow to be impertinentlie applyed to your wicked purpose trusteth to haue ê“uen manifestlie by the Scriptures the masse to be the most wicked abhominable and deuyllishe inuention that euer proceded of the forge of Sathan yea and all defenders aÌ„d may nâ—teinars of iâ— to be membres of the Antichrist since it is prouen to be a thing of suche nature that it vtterlie spoylleth the Sonne of God of the dignitie of his eternall preisthead defaceth the glorie of the Croce of Iesus Christ and feyghteth directlie against the heauenlie benefite anâ— threasour of the holy Communion And in this action I regard not who be in my contrare what soeuer Iames is broght in heâ— speaking at the plesoure of thâ—s Authour againste his conscience of the Disciples of the Apostles and the ancien fathers who maketh no thing against me nether yet ment any thing of the masse but albeit so were we haue to say with Aristotle that it is a thing most holy to preferre the veritie to freindes and with Paule that if one Angell of heauen should 〈◊〉 any other thing nor we are teached by Iesê° Christ â—ee muste prenunce it Anathema accurse Now wyll I leap ouer a question casten in by Iames of the cause of varietie or opinioÌ„s in these dayes which is no mater to be astonied with all since this is the continuall battell and exercise of the Churche of God frome the begynning yea and is not without a great proffite to the holy Churche and a singulare comforte to euery memâ—re thereof albeit that God most iustlie auengeth and 〈◊〉 hereby the coÌ„tempt of his word the prophanatioÌ„ of his ordinances and the polluting of his Sanctuarie in dede we be hereby teached and admonished of our horrible apostasie and declyning frome God we are led as it were to the hie waye and broght againe to the originall whiche is the first Institution and ordinance of Iesus Christe whose voice onely should be herd and against the whiche no man oght to repyne This being done that is the inuentions of men separated and eiected the ordinances of our Scoole Maister erected and set vp euerie where in their owen naturall cleanes and simplicitie tâ—â—n shall we haue concorde and aggrement til that be Let no man think that it is able to a treane or haue any quietnes how so euer we shall procead sufficient witnes of This is the aggrement of all reformed Churches Now let vs with this Author returne to our purpose and examine the thre heades of his persuasion out of the old and new Testaments and the doctrine of Vincentius Lyrmenses which seameth so notable so weighty and of such consequence to this Author that it can not be refelled The argument is drawen out of Tomstallus Bishop of Durame howsoeuer this glorius diuine decketh it vp in an other and new apperell The first head of your persuasion is That we sall neuer read the people of Israell quha leuid vnder the seruitude and boundage of circumcision in expectation of Christes cuming till haue bene abused with Idolatrie the space of 40. zeires or at the maist the space of a maÌ„is liftime but anes in y â— time thai war broght to the knawledge of thair Lorde god and it is thay war neuer vniuersally geuin to Idolatrie how than is it possible that all Christiane men beand Baptised in the name of Iesus Christe beleuang surely that he is already cumin Sauiour and Redemer of the warlde hes leuid vniuersally in perpetuall Idolatrie thir 1550 â–ª zeires and mair without repugnance or gainstanding be the prouision of God and sa furth Ye conclude that ether the Lorde hath more sâ—lenderly entreated vs nor the Iowes or then the masse is not Idolatrie this Author doeth verie wisely to tearme this argument and call it a persuation for albeit it may appeare to haue some colloure to persuade yet hath it no pith nor strenth to conuince geuing it were trew which shal be declared and prouen moste â—als and vntrew Consider how aplty this is inferred the Iowes wes neuer by the space of a mans lyfetyme suffered to be in Idolatrie how can it then be that all Christianes hath continewed in Idolatrie these 1550. yeares the conclusion is gathered hereof ergo the masse is not Idolatrie for this howsoeuer ye procead by a disiunctiue ye wold conclude and affirme Consider and examine the argument your self and pronounce if ye find any weight with it but I pray you sinâ—e ye thus take vpoÌ„ you the knowledge of Scriptures how take ye this vpon you to affirme that the Iowes wes neuer in Idolatrie by the space of a mans lifetyme the text and historie being so plaine that the children of Israell perseuered and remaned still Idolaters from the tyme of IeroboaÌ„ who set vp the golded Calues and made Israel to sinne til the tyme of their eiection vtter exterminion Trew it is that from tyme to tyme God starred vp Prophets to admonishe and rebuke the people of their defection from him yet do we neuer read no vniuersall reformation nor harty repentance where do ye read that euer the statutes of Amrie as the prophet doeth speak and before him the Actes of Ieroboam yea euen of parliameÌ„t erecting and serting vp Idolatrie which did stil multiply and encrease during the dayes and reigne of 19. Kinges in Israel beginning at Ieroboam and ending at Hoseas vnder whom come their distruction the cause being assigned in these wordes the SoÌ„nes of Israel imagyned wicked thinges against the Lorde their God to buyld themselues heigh places in their times c. The Prophets rebuketh euen the verie Trybe of Iudath for the same cryme notwithstanding the Temple the Religion and preisthead placed and remaning still with them and the promes of God made to Dauid and Salomon yet did they continually decline follow their sister Israel going awâ—oring after strange and vncouth Gods It can not be denyed but some faithfull Kinges they had yet wes neuer the people reduced to the full and persite obedience of God from
and schifâ—ing to be estemed contumatious and fearfull The argument I knowe to be vnplausible odious till a great noumbre and they not of the lawest sorte But vnder protestation I speake of the particulare offence of any that simplie I prosecute my mater and declares my iudgemeÌ„t frelie wherin I dout not but euery man wil tak in good part that I gentlie and with a liberale hert doth offre euer submitting my self to iudgement correction In deid the raling and babling forthe without all modestie vpon the ministers of God hes moued me to be somewhat scharper then my nature beares or yet the Law of amitie requires with the Abbote But in that let euery man be assured that nether haue I bene so hoite as he moste iustlie haeth deserued nether yet do I meane any thing but of the qualitie of his mynde without any further respect Which vnfeynedlie I protest euery where doeth displease me with all the learned and Godlie As to the speaking somtymes in the singulare somtymes in the plurale nombre that my lorde knowes well yneugh to be the maner of speaking in all tounges and of all writters in suche cace In the thrid poynt iÌ„ verie deid I may say that before this boke wes deliuered to me I neuer had sene none of his workes yea and I beleue that the most part of his writtings be ether vnsene to the rest of my brethren or at least they that they haue sene they haue iudged vnworthy of any aÌ„swer The causes of their silence may be easelie gathered out of Lipriane against Demetrianê° whome he along tyme barking and continually inueying against God did contemne iudgeing it better to winke at his ignoraÌ„ce theÌ„ by answer to stirre aÌ„d prouoke him to a greater phrenesie We know wel yneugh the nature of such men that rather by answer they be kindled inflamed to burste forth theÌ„ to receaue any instruction or be moued to conteane themselues within the boundes of modestie and shame fastnes Cypriane adduceth sindry places out of the Scriptures as Thou shal say nothing in the eares of the vnwise least when he shal here he mock at thy witty speaking and in an other place Thou shal not answer to the foolish according to his foly that thou be not lyke vnto him We be warned by our Master not to cast holy thinges before Swyne Many other causes may be adduced of their silence which should moue any man to beare with these meÌ„ for a certane tyme in esperence of some amendimeÌ„t But where the euil is incurable and danger appearing to the simple then the brydle is â—o be loused to the tongue and the pen sharped to the battell not for the satisfaction of suche meÌ„ that giuen to coÌ„tention be indured aÌ„d wrapped vp in all blindnes and obstinacie but in consideration of the good and vnlearned Rearder who may here be seduced and caried out of the way by a blinde guide I haue trauelled here to comprehend his whole boke in this my answer I haue broght forth his argumeÌ„tes word by word wherein if any faut shal be found let it not be imputed to me but ether to the author him self or els to his scribe To the argumentes I haue answered formally in my iudgement his wordes be noted in the margine with this marck so that the Reader may easylie discerne betuix his text and my answer Something 's in the latter part of his boke as nothing aperteniÌ„g to the mater by his own coÌ„fessioÌ„ I haue only touched not fully recited The mater is â—fortable seing as it were two aduersaries Iuning haÌ„d to hand in a feild contending for the victorie These were the principall thinges I had to forwarne thee good Reader praying thee to tak in good part this my trauel Thus I commit thee to be guyded by the Spirite of the Lorde Iesus in expectation of better when God shal giue it vnto me and when the occasion and opportunitie shal serue At Edinburgh the 15. of Iulie 1562. Heir followeth the Confutation of the Abbote of Crosraguels Masse made by maister George Haye TREV it is that before this boke of the Abbote of Crosraguels wes set furth and published sindrie and diuers were the opinions of men concerning it For the sorte of them that be coÌ„monly tearmed Papistes aduersaries to all trew Religion thoght in verie deid that they should receaue such a confort yea such a Gun as no munition myght withstand no strength resiste nether yet any maner of force repel They were encuraged by the brute and fame of the man who onely wolde appeare in these tymes to haue dexteritie of ingyne helped and auanced by long progres of tyme spent in good letters yea aÌ„d besydes the Scriptures of God will also appeare to haue the conference iudgement and authoritie of the ancient Fathers and councils which it may seme to the Reader that he feadeth not vnlyke to the nyne Muses in his bosome I my self hauing hade some tymes credit and acquentence of the man loked for somwhat that might haue troubled the coÌ„sciences of waiklinges and of such as stayed them selues vpon a glistring and semely Ymagination of mans heart rather then vpon the written and reueiled treuth by the spirite of God For it wes not vnknowen to me how familiare he hath bene with the scolastike Sophisters their thornie questions and scabrus conclusions yea and some of the ancient Doctors whose writinges what by ignorance of tyme seduced what by affection caryed away I thoght wel he should wreist to his vngodly opinion So that I wes driuen not without sobing groning syghing and bitter teares to lament aÌ„d bewale the state of the simple and vnlearned who in such repugnancie of contrarious opinions could not wit whereunto to cleaue nor what they should follow And to speak frely on the other part in respect of the amitie that hath other times interceded betuix the Abbote and me I wes not lytle moued that he for I can not tell what applausion fame to be reported of the wicked and vngodly shoulde hasserd and euenture his existimation in so impius foolishe and vaine a purpose that he not vnlyke to the GyaÌ„tes should oppugne the manifest treuth of God and so to giue him self forth a baner man to all the wicked in a disperate cause And fynally that he should giue and bestowe his tyme so that it myght seme rather that he proceadeth from the horses to the Asses as is in the Prouerbe then from the Asses to the Oxen. This my querimonie wes common to all the learned godlie who as they compleaned vpon the entreatment of the simple so did they wonder that a man of his owne studie without all conference with men of letters yea and neuer hauing hard the doctrine teached but seperate out of the Tentes of the people of God to a certane corner and Celle asyde to be rauished to suche a phrenesie as to damne
haue added it as Christe did in the latter Supper Communicat to the multitude and ze tak all to zour self How soeuer this glorius diuine sheweth a bould and a throwen countinance it appeareth that he is moued with this argument and in deid not without cause for all the Papistes in the earth can not excuse this great Churlishe Sacriledge Let vs consider his answer Be that same argument sayeth he I wil cut thy throte with thy awin sworde the cause of this boiste he exponeth for why sayeth he Christe CoÌ„municated efter Supper and ze of the new learning dois communicat vther tyme of day I thoght ye should haue said and we papistes doeth play our masses at an other tyme of day For who should haue beleued this man who taketh vpon him the defence of the Papistrie should damne in vs that he alloweth in his owen faction His Second argument is Christe communicat to his tuelf Disciples allanerly and ze communicat to all men and wemen indefferently swa ze do not as Christe did For why the Scripture makes na mention that thair was ony wemen thair Perceaue the captius ingine malicius and stubburne mynde preasing euer to that that he may damne in vs all the most laudable and godly customes that hath bene since the beginning yea and practised by them selues albeit in a wicked maner He proceadeth Trewly brother and ze besa scrupulus Scripturares that ze will do nothing but but is not in my Text as Christe did towardes the vse of the Sacramentes ze will subuert our haile Faith and commend our awin doinges so I ride it our owen doinges or commonly I can not tell which should be red or if there be any other thing yet For quhair find ze that Christe euer appointed ane man to be Baptised I darre bauldly say this ordinance wes neuer of the Euangell nor zit of the Kirk of God nor of ony vther haue and iuste authoritie ather God or man My maister here findeth him so bound with the argumeÌ„t that he can not tell what way to escape And in verie deid it is no wonder for in this they haue abused them selues so wickedly against the manifest ordinance of God the practise of the Apostles the coÌ„sâ—tetude of all antiquitie and authoritie of the godly Fathers that they can pretend nothing Yet neuertheles that he might not seme altogether dume and so to zeild to the treuth thus blasphemusly he brusteth furth and cauillateth the alteration of tyme as our Sauiour thereby had giuen an expres commandemeÌ„t and so had astricted the practise of the holy action to that tyme in the which he did vse it moued by good causes and considerations For the Supper we know most assuredly that the intention of our Sauiour wes not that it should be practised and celebrated by night but we knowe the cause why he taried and aboide the comming of the night which wes that he wes to eat the Pasouer with his Disciples the which Lambe of the Pasouer wes vnder the Lawe of Moyses euen as the holy Table is to vs now for therein the Iowes had a certaine visible signe how that God had preserued them miraculusly when as his furie wes disployed vpon the Realme of Egypt As lykewise there wes a greater and more excellent Redemption proponed in this vmber ceremonie and shaddow to them to pause moste diligently and meditate vpon The Apostle Paule therefore declareth our Sauioure Iesus Christ to haue bene this pasouer this Pashe lambe he then with his Disciples receaued this Sacrament that wes appointed for the Fathers vnder the Lawe and so being willing to abolishe this signe he instituteth the holy Supper now it wes not lefull to eat the Pasouer before the going doune of the Sonne This is the cause then why our Sauioure did institute and practise this holy communion at that tyme so that this is not to make a certane reule or to giue a certane instruction so continually to do Now then we haue to aduert and discerue diligently and to followe this as an infallible reule that in the actions of our Sauiour we muste luke what it is that he willeth vs to take and follow as a certane and sure reule to giue as it were from hand to hand but in other thinges that are not to be drawen exactly to imitation nor consequence we haue nothiÌ„g there to moue as when our Sauiour sayeth hauing receaued the bread take ye eat ye this oght to be obserued strictly The cause is for it wes not for a tyme that our Sauiour gaue the bread but he willeth that the bread yea euen this day and to the end of the world the bread I say should be distributed in his Name and euen as he were in the middest of vs. And suchlyke of the Cuppe He willeth that we eat the bread to be thereby admonished instructed that our nourishmeÌ„t is of his body and when we shall drink the wyne that we receaue it as a figure that his blood is our Spiritual drink it whereby our soules and consciences are refreshed to that heauenly immortalitie that is to be reueiled vpon the Sonnes of God To determine thus exactly vpon the tyme of the celebration of the Lordes Supper that we shall insist with all rigor hauing no necessitie as it were mere rashnes so we grant that the Church may appoint some other tyme since there is no commandemnt thereof The cause why the communion is distrybuted in the morning it is easy to be gathered of Cypriane First that the morning is more commodius to the celebration of the holy assemblies For we obserue many thinges to fall in the rest of the day whereby men are withdrowen from godlie actes and interpryses Secondly we are moste sober then and haue our mindes moste able and ready to coÌ„ceaue heigh weightie maters He addeth thridly that the morning tyme is a certane monument of the Resurrection of our Sauiour which is not to be dispysed in this holy mysterie Trew it is that the Ancients in the tyme of abstineÌ„ce and fasting because they tuke no meat before night they defered the communion to that tyme spending and bestowing the whole day in fasting praying preaching Psalmes singing and other godly exercise At night wes the celebration of the Supper wheÌ„ they offered them selues to the holy Table syne passed home to the refection of their bodies But this consuetude wes abbrogated by the sext council of CoÌ„stantinopole holden in Trullum The Decries we haue in the Greik tonge where plainely mention is made that this consuetude wes obserued in the Churches of Affrica yea Augustine shaweth that in his tyme in many places vpon the Thurisday before the Pashe tyde after Supper the Table wes proponed vnto the faithfull that there might appeare no defference from the action of our Sauiour But in this we haue not to be verie cairfull so we may haue the
of our faith in the which all authoritie of man set a part the onely scole maister Iesus Christe is to be harde according to the commandement giuen here him what euer Augustine did iudge of purgatorie and prayer for the dead I am assured these be his wordes First the faith of the Catholicques by the authoritie of God hath beleueth that there is a kingdom of heauen the secunde that there is a Hell in the which all that declyneth to Apostasie or diuideth him self frome the faith of Christ shall feile torments We know no thrid yea aÌ„d we find noÌ„e in the holy Scripturs And in one other place best it were in one incertane mater of the which the scripturs maketh no mention miâ—tacken affirmeth the contrarie that they should say no â—hing coÌ„forme to the sentence of the wyse Seneca in thâ—â—◠〈◊〉 douesum thow should affirme nothing but hald 〈◊〉 iudgemeÌ„t incertane In others places he planely douteâ— euen In Luchiridio ad Laureunum 68. Cap. and writeth the same in the conclusion of 68. some thing lyke this sayeth he to happin efter this lyfe it is not incredible but he sayeth if it be so it may be demanded and ether to be funde or to be ignored and these same wordes ye shall find Ad dulcinum questione prima and in the boke of faith and workes Cap. 1â— whidder then men shall suffer these thinges in this lyfe or yet efter this lyfe some suche iudgements shal ensue it abhorreth not as I beleue frome reasoun and againe in 21. of the Citie of God Cap. 26. hauing spoken of Purgatorie subioyneth this I red argue not for pereuenture it is trew In al these ye may ê‘ceaue euideÌ„tlie Augusti to dout of it but against Pelagius to affirme planely that efter the deperting out of this lyfe there is Heauen and Hell and no thrid place But thow wyll say that he affirmeth it in other places I answer that those places in the which he appereth to affirme it should be exponed by these that ether he wes certantlie persuaded that there was no suche thing or then he douted of it But now wolde I aske of thee why wolde thow this godly man should certanely affirme that which he can not proueether by authoritie or by exemple of attentique scripture If it be a thing so coÌ„fortable necessarie do we think that boith the ancien Fathers vnder the law should haue bene frauded nether yet any reuelation made to the Apostles of it I wyll not feght with stronger arguments because it is but incident and accessorie to our mater The argument of praying for the dead is euerted by the same reason trew it is and can not be denyed but of long antiquitie it heth bene receaued to praye for the dead and againe it is not to be douted but they were meÌ„ and builded not euer vpon the fundation Gold Syluer precious stones And we knowe that there is no antiquitie of opinion nor errour that oght to prescribe or preiudge to the veritie for it is moste certane that euen in the tyme of the Apostles errours were and Paule him self maketh mention of euyll builders yea â–ª and a lytle efter there age we read that some wes 〈◊〉 opinion that Baptisme should be receaued for the deâ—â—â— How esalie men are moueâ—â—y a naturall affections and inclination to wysse there frâ—â—des at there deperting to be well and so to burste furth 〈◊〉 some prayer we haue al experieÌ„ce but we oght to tak head that our affection be not fund repugnant to the reule of faith and godlynes and so to be brydled This coÌ„suetude of prayiÌ„g for the dead no dout appeareth well to haue proceaded of the opinion of Purgatorie yet some other cause may be assigned as that it wes iudged one iÌ„humane thiÌ„g to thoâ—e the memorie renome of the depted to be vtterlie extinguished perishe so that these prayers at the beginninge before the opinion of purgatorie tuke so depe rute appeareth to haue bene sumwhat tollerable for they tended to this end to giue God thankes that hath called them frome the miserable condition of this lyfe to his mercy and so Ambrosius in his oration at the departing of Theodosius Valentinianus maketh a certane gratulation to them that are delyuered out of the miseriis of this lyfe and wes with Christe in the Eternall â—lysse He adiuneth some prayers which repugneth to this but by this he wolde teache and admoneshe the Church of a certane duety towards the departed euen as they were yet a lyfe not douting but they had receaued that whiche he wyssed to them Christe prayed for the resurrection of Lazarus being certane that he had obteyned that he hade called for so he sayeth he did for there saik that assisted it appeareth by Dionisius that the Byshope prayed to teache the people principalie what the felicitie wes that the departed enioyed and that he hade receaued all that the Churche wyssed to him Epiphanius giueth one other cause against Arrius to showe our imperfection conferred with Christe this cause it hath no ê“babilitie for we know the ancients to haue prayed for Martyres Apostles and others But these ar not to be called prayers properlie but actiones of thankes lyke as Augustine wytnesseth him self in the wordes recyted by yow And al 's we are able to proue by the Greik CaÌ„non where it is planely said that offringes be made for Prophets Patriarches and others that be receaued already to mercy Which I am sure neideth hone of oure prayer by the confessioÌ„n of all and so â—aâ— noâ— stand if it shall not be thus vnderstand for a certane thankes giuen to God and gâ—atulation to them that be â—â—ceaued in that eternall felicitie These causes I haue â—â—duced that ye may vnderstande that there be â—o â—or â—â—ause that moued the ancients to pray for the dead aÌ„d that ye may perceaue that there wes some certane collour of simplicitie at the beginning til purgatorie that gredy deuowring insaciable and pestilent fyre wes erected when all religion wes ouerthrowen as we sene by experience for of it hath flowed all the abhomination that regneth to this day Let no maÌ„ think that in this I wyll excuse the ancients in this there attemptate without any commandement or allowâ—nce of God But that ye may vnderstand them to haue bene moued to this by many causes probable in there iudgement before there wes any mention of Purgatorie Now resteth to oppin vp the beginning of the oblatioÌ„s that were made at the burying of the dead it wes a receaued custome and coÌ„suetude among the nations that in the dayes of there natiuitie and solemnitie of there burial they made a certane Banked to the people which custome after there conuersion to the Euangell they styll reteyned in many places and speciallie in the burial albeit some part corrected that they in the burying broght meat drynk vnto the graue of hiÌ„ that
thow feest they receaue this rest immediatlie after the dissolution uanishnig of these bodies what now can serue thy oblation and prayer to them more then to pray for the elect vashell of God Paule Shall we think that the oblation whereof mention hath bene made wes offred for the Patriarches according to the wordes of the Greik Canon we offre to thee this our spiritual seruice for them who resteth in Christe Patriarches Prophetes Apostles and sofurth I trust thow dar not say it how lytle schame soeuer thow hest It is plane then that the oblation that wes made in the holy Communion wes a certane action of thankes for that that God had gathered to him a Churche from tyme to tyme by there ministery he had geuin his worde to be dilated throughout all by the Sceptre whereof he gouerned all These thiÌ„ges be plane and manifest and can not be denyed of the learned aduersaries that be versed in the antiquitie how soeuer they impiust it wrangle and wreiste all to there fond wicked and abhominable masse which Augustine neuer knew nether wes there any suche prophanatioÌ„ amongest christians many yeares and ages after If yow can not be satisfied by this that I haue adduced for the vnderstanding of the wordes of Augustine assure your self that how so euer my answer is directed principallie to refute the treatty of the masse yet my labours are dedicat to the coÌ„fort of the simple and godly that myght be troubled with his calumnius argumentes Trew it is and is not to be douted but as Tritemius wytnesseth many workes are ascribed to Augustine which he neuer made nor were his so we lack not a probable argument of coniecture and suspicioun that euen his wryttinges be iÌ„ some places deprauat senteÌ„ces infarred in some places wordes added in others takeÌ„ awaye peruertiÌ„g the whole yea and the same is to be iudged of the reste of the godly Fathers And if care the reader shall find this strange it is the querimonie of Dionisius Byschope of Corinthus who compleneth euen in his owen tyme his Epistles to haue bene corrupted many thinges added many taken away as we may reid in Eusebius Whereby we may be most certanelie persuaded this to haue bene the continuall practies and trauell of Sathan to saw in some fitches amongest the good sayinges of godlie meÌ„ and so to peruert there workes and deceaue the people of God Whiche may be easalie tryed when the authors are found contrarius and repugnant to them selues affirming a thing here doutting of it there as ye may obserue Augustine in this mater affirming douting and planelie denying one thing as we haue shawen alwayis we haue the reule aÌ„d lyne of the Scripturs which as they can not deceaue vs are moste certane so oght we to examine all trew doctrine by them and then can we not be abused by authoritie of one or estimation of one other Now followis Tertuliane 1386. zeris by-past we make oblatioun for these that are departed zearlie the day of thare departing Wold to God whatsoeuer ye note vpon the margine of one Obite masse that ye wold and your papistes in al maters which ye pestilentlie maliciouslie and mischeuouslie call in deut being more bryght and euident nor the Sonne at none dayes that ye I say and all your pestileÌ„t faction could stand to the determination of this godly maÌ„ for God be praysed he aâ—peareth to haue bene send of God to auenge the cause of his treuth and confound other errours that appeareth to haue bene then creping in as of your monstrus transubstaÌ„tiation others which I haue not to truble me with at this present being asyde froÌ„ the purpose The oblation that he maketh mention of in the day of departing is not that that we read in Virgile of the aÌ„niuersarie out of the peruerst wicked Imitation whereof hath flowed this your Obite Masse Dirigie Placebo and so furth made by Eneas for his father Anchises but as I haue already declared of almous accordinge to the custome to the releif of the nedy as I haue said Here after followeth in this author Gregorius whose age in dede I darre not absolue frome superstitioÌ„ for then trouble rysing and speciallie the great and haynus contention for the supremacie betuix Constantinople and Rome the Scripturs began to be handled by euery maÌ„nes phantasie at the affection of parties where greatest auaÌ„tage appeared without all reuerence as may be clearlie knowen by the workes of them of those dayes of this saÌ„â— author that is now alledged His wordes are Ine gâ—dlie doctor approued be the Kirk of God 960. zeris bypast wryttis on this maner Lat vs send brethren vnto God our messingers be weiping geuing almous and offring the haly hostes for the Sacrifice of the haly altare offered vp with weiping and deuotioun of mynd is singulare helpe vnto our absolution fra sinne for al 's oftentymes as we offre vnto him the Sacrifice of his passâ— ouâ—â— â—a oft do we repare and apply to vs his passion for our absolutioun I content with the translation ye haue adduced albeit this worde applying be not in the text of Gregorius ye haue translated it as it myght best serue to yow albeit it serueth no thing at all for in suche exhortations what shall any godly man do or mosse the people to do 〈◊〉 it exhort them to murne to weip to be â—aile there 〈◊〉 â—oulâ— offences warne them to take head that they be not oppressed nor suddenlie takeÌ„ and so to send suche Ambassadors as it were declariÌ„g there good mynd prompt obedience ready to serue to pay tribute that is giue almous to the poore and offre vp suche hostes as proceading of a cleane conscience and one intiere mynde may testifie and witnes there simplicitie in respect whereof the former rebellion is forgiuen since we cleane not to our owen merites and desernings but to the mercy of our great king disployed in Iesus Christ and purchessed by his Passion to the whiche onely all remission and absolution frome sinne is to be referred This to be the mynd of Gregorius it is easy to perceaue by any that pleaseth to reade the place the Homilie is wrytten vpon the wordes that be recyted in the 14. of Luke the begynning is if a man haite not Father and sofurth It followeth of the King that passed to warre and considereth with what power he may witstand his Inimie stronger nor he vpon the explanation of these wordes the author as might serue to his exhortation passeth from the sense of the text to the allegorie and sheweth what is ment by the exemple we are vnable to withstand the potent King God to enter in Iudgement with him herefore ought we cleane to his mercy disployed vpon the croce of Iesus Christ his eternall Sonne and so to weip and bewaile our Sinnes by repentance The onely way and meane to be receaued in fauours againe and to
confesse the kingdome of God What power some stations in Rome haue by the pope Thefalshead of papistes is here discribed The popes chappell is yet a witnes aganiste the multytude of masses None can offer Christe but himselfe w c is of the Father thereunto appointed The Apostle sayeth generally that ther is no sacrifice for sinne without bloodshed The papisticall Preistes committ horrible sacrilege daylie in their masses The papistes bring in a new iudaisme by pluralytie of sacrifices Hebr. 10 A verie proper similitude of the sacrifices or offeriÌ„g vp of Christe It is a soul thiÌ„g for him that reproueth a faut hiÌ„self to do the same that he reproueth in others A wicked and daÌ„nable cauilltioÌ„ of the papistes The reson why Christ instituted the Sacrament of the coÌ„munion of his bodie and blood at his laste Supper and yet astricted vs not vnto that time 1. Cor. 5. what we oght to followe by Christes commandement Cypryanes mynde that the Lordes Supper shoulde be celebrated in the morning Christe bouÌ„d vs to no tyme for the celebrating of the lordes table Christe gaue a coÌ„mandement to diuide distribut thebread and also drinke â— Cor. 11. Read the Deute 4.12 15. of NoÌ„bers The papistes caÌ„not obserue Gods ordinance for feare of the ruine of their owen inuentions and ordinaÌ„ce Eunuch of Ethiopia the Quene of Ethiopians cheif gouernour wes baptised allone Actes 8. The lord that commandeth all to be baptised doeth not refuse one The defference betuix the Sacrament of Baptisme the Sacrament of the bodie and blood oâ— Christe of the vse and receuing of them Iames migâ—t most treulie thus haue answered as is heir written The abbote wil not abide by the firste parte of his answer The abbotes saying and Caiphas saying coÌ„pared together CircumstaÌ„ces by the papistes are called ceremonies so blind or impudeÌ„t they be What is to be obserued in the ordinaÌ„ces of Christe So neid full a thing as the supporting and releuing of the pure culd not haue place to be ioyned with the Lordes Supper A rude exemple ê“poned by the abbote dish sâ—ffered God is not delited in begerly ceremonies How Christe-hath ordeined baptisme and the Lordes Table to be vsed The papistes god must some tymes be caried about the feildes to take the aire nothing wolde Paule coÌ„mand â— Christes name but that whiche Christe coÌ„manded The papistes be coÌ„tentius to auance wicked ceremonies to deface the holy EuaÌ„gel They that mâ—tene fals religion oght to be exploded No man maye be coÌ„uicted of any cryme if his aduersarie shall accuse and answer as it lyketh him best that is accused Where may he proue this sacrifice offered by Melchisedeâ— Marcke this we ye papistes that play fast louse as it pleseth you with the Scriptures It apê‘teaned to Christe onely to offer him selfe to God his father in sacrifice for oure sinnes that but ones foâ— all Of what ordorthe papistical preistes be to wit of Epicurus and Sardanapalus The fals head of papistes may heir be sene in their forged coÌ„munion and masse Marcke well ye papistes what horrible sacriledge ye coÌ„mit Some of the Ancientes named the Lordes Table a sacrifice but improperly The papistes setting vp their deuillishe Masse mak the coÌ„munioÌ„ no sacrament It is euideÌ„t that Christe did neuer ordeine the masse The sacrifice that the papistes haue forged to themselues distroyeth wholie the Lordes institution In the action of the Lorddestable we receaue of Christe but we nether giue nor offer any thing to him The difference betuix a SacrameÌ„t and a sacrifice The promes muste be referred to the action and to none other thing Mat. 19. The plaine sense and meaning of Christes words iÌ„ the laste Supper Exo. 12. The exposition of these wordes do this in remeÌ„brance of me â— Cor. 11. Christ is by the worde of God the ancients also called the offerer and oblation it self what authoritie the papistes take vpone them selues The masse is now iustly troddeÌ„ doune iÌ„ the dust as a fylthy stinking harlote Any maÌ„ that is not vtterly blind may here easylie se how foolishe and fals be the argumeÌ„tes of the Papistes Read marcke wel this ArgumeÌ„t The diuisers of the masse neuer put in these wordes giuen for you or broken for you in their masse The words which the Papistes rehears coÌ„uicteh themselues of idolatrie 2. Cor. 5. There is no mention of any other in that that Melchisedec broght furth bread wyne but only of AbrahaÌ„ read the. 14. Chap. of Genesis The exposition and meaning of the Psalmest What is to be vnderstand by the kingdoÌ„e and preisthead of Christe The papistes beshameles liers alwayes An antithesis betiuxt Christ the pope Hebr. 7. An sure comforte by the preisthed of Christ The perpetuitie of Christes preisthead The excellencie of the preisthed of Iesus Christe Christe neadeth no succesor because he liueth for euer as the Apostle writeth to the Heb. The name kingdome preisthed and Genealogie of Melchisedec In the mysteries of god we oght not to inquire further nor the Spirite of God hes reueiled CoÌ„sider here SaÌ„son Dauid and SalomoÌ„ whiche were figures of Christe 1. Kin. 11 Christ refreshed the people in the wildernes The pashal laÌ„be and the Lordes Supper do not aggre in all pointes for in the Lordes Supper wes no blood shedding The lordes table came instead of the Pashcal lamb what we haue to consider in the sacrifices of the Lawe Why our Lord Ieâ—us insteade of the pasouer laÌ„b ordeined bread wyne Isay. 53. Gen. 22. Hebr. 10 Mat. 26 1. Cor. 5 The conformitie of the paschal LaÌ„be with the Sacrifice to the croce and the holy communion Discouered craft is a henderance to the cause aÌ„d fame of the politick practiser No commandement to offre the Lambe The Abbot is an vnfaithfull patroÌ„ to the miserable masse Note Ihon. 6. Lyfe floweth to man of the croce of Christ What is worthyâ— of obseruation in the circuÌ„stance of tyme in one and the other The Easter LaÌ„be wes only a sacrifice of gratulation answer to to this Papist Of circuÌ„stances can be led no solide probatioÌ„ The similitude of Ionas to what eÌ„d it serueth The Ark serued not for aê“bation of Baptisme but only sheweth suÌ„thing to be in testameÌ„t aggreiÌ„g with it in some consideration When allegories hath place God auengeth the prophanation of his scripture by bastard gloses and fond Allegories In figures and parables the substantiall poyntes being obserued coÌ„formitie in al things is not to be suâ—ed The Abbot vrgiÌ„g the figure at al will appeare to fauour the heresie of such as denyed Christ to haue bene crucified but Symon Cyreneus supponed for him The Abbotes arguments drawen furth of the Scriptures refelled It is easy to vainques him that maketh no defence The Abbote leaneth to the reid of Egypt The godlie excuse of the Apostles Ancien fatheres Some thinges kept bak from the Apostles for a reason yea and some imperfection and iÌ„firmitie in them