which standeth not in that that the Preist should make oblation and Sacrifice of Christe for them aÌ„d eat the Lordes Supper for him self allone and so to distribute and apply it to whom and in what measure pleaseth him But the preferment of the preist in this mater is only in the ministration as Cypriane here plainely teacheth that the preist as a commoun minister and debter to the Churche doeth preache the worde distribute the Lordes supper vnto the people who doeth receaue it at his handes Here it shall not be altogether out of the way to schawe the causes that moued the ancients to call this action a sacrifice or one oblation which appearinglie be syndrie and diuers The first cause is drewen frome the obseruation of the consâ—etude in there dayes cheiflie of Ireneus Cypriane the custome wes this that the people broght with them a great quantitie of breade and wyne and offred at the table whereof a certane portion wes taken and vsed to the holy Communion the residue wes sanctified to the vse and supporte of the poore And this no dout is the oblation that Ireneus Cypriane aÌ„d Tertuliane maketh so often meÌ„tion of yea the verrie collectes of your masse as ye be verrie Aippes wyll seme to had reteyne some figure and Image of antiquitie In this consideration wer called collettes being receaued frome the people and oblations because they wer offred to a holy vse in whiche respect Paule to the Philipp calleth the almonsan Sacrifice and a hoste of sweit sauour as I haue alreddy touched Secundlye there is one action of thankes an publyck attestation of our gratitude and thankfulnes which in the scripturs is called one Immolation of prayse and laude Thridlye all communicantes doeth offre them to be reuled and guyded by God yea and mortified whereof speaketh Paule to the Romans giue your bodyes sayeth he to God a lyuing and a holy Sacrifice pleasing to God and after he wytnesseth that he beareth the ministerie and Sacrificeth the Euangell that the oblatioÌ„s of the Gentiles may be acceptable and sanctified by the holy spirit as we haue cyted here tofore The fourt is that there is celebrated the memorie of the Lordes death passion which because it wes the verrie full sacrifice the name of sacrifice is applyed to that action whereby it is represented and thus speaketh Augustine when he sayeth by memorie and recordation our Sauiour is euery day offred vp These are the foure considerations whereby the fathers are moued to giue the name of Sacrifice and oblation to the Lordes table albeit that I dar not altogether allow this in them for since the Scripture giueth no such name vnto it and rashelie we ought not introduce any new speaking nor yet leif the acquent maner and phrase of the spirit of God yet somewhat is it tollerable in the fathers who caryed away in admiration of the dignitie and worthynes of the misterie could not wit certanelie what prayse to giue to it with what tytle decore set vp and exorne it Let this ones declared serue to the vnderstanding of the wryttings of the fathers when soeuer ether we shall read any thing in them or there authoritie shal be layed against vs. Chrysostomus ane Greik and ancien writter doctor 1157. zearis past writtis on this maner Christhes preparit a mekle mair wonderfull and magnificent Sacrifice baith quheÌ„ he changit this Sacrifice it self and al 's quhen he commandit him self to be offred in stede of brutale beastis Quhilks we offred in the aid law Hitherto Chrysostome he writtis iÌ„ a vther place saying O gret gude wyl of God towardis vs O mirakle he that sittis on y â— rycht haÌ„d of the Father in heauin aboue is conteyned in maÌ„nis handis in tyme of the Sacrifice Also he sayis in aue vther place do we not offer sacrifice daylie we do offer bot doing it in remeÌ„brance of Christis death and this hoste is in with mony and that oblation wes anis offred in to heauin bot this Sacrifice is ane exemple of that we do offer the same selfthing we offer nocht the day ane Lambe to Christe and the morne ane vther bot euer the sam self thing Quharefor this sacrifice is ane or ellis be that reassone zit is it offered in mony places ar thay mony Christis na thing les bot thare is ane Christe ouer all quha being heir all haill and thair all haill ane body for as that quhilk is offred in euery place is a body euin sa it is a Sacrifice bot he is our Byschope quhilk offred ane Sacrifice making vs clene We do offre the same that that quhilk wes then offered can not be confoundit Hitherto Chrysostomus out of quhais wordis mony notable leasone may be collected in contrare the realing reassoning myscheant mokrie of vaine men in thir dayis It appeareth that ye wer well bote in the conclusion what hath moued yow so soddenlie In this it is seâ—e that it is most trew that is reported of yow that as euer ye get any matche or any withstand yow ye then kindle and may not awaye with any contradiction But I wounder of yow a man that wyll seme to be verrie diligent in reading the ancients and in collecting all may serue to your purpose being no wayes occupyed but in the defence of this desperate cause that ye gather not out these notable leasons But this is your craft sire to cast a ielousie in the hert of the reader â—hat ye may appear that that ye are not in dede But let vs go to the examination of the mater In dede I can not find the formare wordes in 2. Homi. vpon the Epistles to Timothie nether vpon the first nor yet the secounde but geuing they be written I can find no thing in them any wayes helplie to yow For that the preparation of this Sacrifice is more magnifique and wounderfull nor the sacrifices vnder the law this is but spoken to extolle this holy Table aboue all the oblations of the law In what respect and consideration it is declared at large Of the offring vp of him self that is Sacramentalie spoken and apperteyneth no thing to his reale presence In the latter part euen in the conclusion of the. 2. SermoÌ„e vpon the secunde Epistle to Timothie he wrytteth these wordes I wyll schewe yow something that is wounderfull meruell not be not troubled what is this the holy oblation whidder it be offred by Peter or Paule or any preist of what sumeuer merite is the self same with it that Christe gaue to his Disciples and that the ministers now doeth make why so because men do not sanctifie this but Christe that hallowed that before that as the wordes are one that Christe then pronunced and they that be now pronunced by the ministers so is the oblation one aÌ„d thesame reason is of Baptisme so all doeth consiste
The Confutation of the Abbote of Crosraguels Masse set furth by Maister 〈…〉 Math. 1â— All plantation that is not planted by my heauenly Father shal be rooted out leaue them for they be blinde guides to the blinde 〈…〉 Lib. â— Epist. 2. If in the Sacrifice 〈◊〉 is Christe onely Christe is to be followed then must we here and do that that Christe did and commanded to be done since he in his Euangell sayeth if ye do that I command you now call I you not setuandes but freindes And the Father out of the heauen testifieth saying This is 〈◊〉 moste deare SoÌ„ne in whom I am compleated 〈…〉 Christe is to be herde we oght not 〈…〉 him before vs iudged to be done but what 〈…〉 before all Christe first did for the consuetude of man must not be followed but the truth of God Imprinted at Edinburgh by Roberâ— Lek 〈…〉 k and are to be sauld his hous at the nether Bow Cum priuilegio 1563. The Prenter to the Reader AS I haue at all tymes bene ready to employe and bestowe my laboures to the auancement of the glorie of God and vtiliâ—ie of his Church so the bruite rysing of this that I now present vnto thee good Reader Confutation of the Abbote of Crosragnels Masse I wes moste diligent and trauelled moste earnestly with the Author of it that it might come to light Hard it wes vnto me amongest many others to obteane it of him a man shamefast of his owen nature yet by the inopportune and continuall sure of the Church freindes being mollified and moued to yeald and remitte â—omwhat of his will in end oppenned vp his mynde that he hath onely written this by maner of declamatioÌ„ and so hath vsed some Greik wordes as expressing the mater moste liuely and sensiblie which wordes I had no Carracters to expres this moued me somwhat at the beginning yet finding them few in nomber and so seruing to the mater as I could not well suffer them to be taken away yea and no impediment to the vnlearned the sentence being moste plaine I coulde not those the learned to be frauded of so great a help and so vndertuke the mater Wherein I haue vsed the help of a moste excelleÌ„t young maÌ„ wel exercised in the tongue yit the trauel being wearisome in the hait of his occupatioÌ„s the ordour and reule by him laide I wes driuen and content to borrow the laboure of some Scollers whome I iudged to be moste expect Whom vnto it muste be imputed if ether fant shal be in lacking of a letter or otherwayes in accent and others such accidents This I speak no but to the praise of the great good wil of the children whâ— are ready and willing to gratifie the Church of God bâ—t to â—â—â—dicat the name of the Author from all calumnie 〈…〉 and wicked tougues If I should haue suâ— help 〈◊〉 Church as I haue oftentymes implored the shouâ—â—â—ot the ingynes and labours of the learned in thâ— countrie be retarded by any such impediment yea and I will promes further we should not be troubled to send here and there abounding in all thinges necessarie within our selues And so faire thou well in the Lorde Iesus At our buith the penult of Iuly 1563. The Epistle To the moste Noble potent and godly Lorde Iames Earle of Murray the Author wisheth grace mercy peace and increase of heauenly giftes of the Spirite of God THis consuetude hath of long antiquitie obteyned moste mighty Lorde that in weighty matters and argumentes of consequence euer the Patrociny fauor and authoritie of some great princely man hath bene implored The occasions and causes hereof althoght they may appeare many and diuers yet alwayes may be comprehended in a certane nomber for some trauelling in an haitefull argument subiect to inuy and tonges of many iudgeth the help and protectioÌ„ of such as placed in authoritie are most reuereÌ„ced of the people and ether by wisedome in iudgement or by prowes in warrely effaires hath coÌ„ciliat creadite and beneuolence of the stronger iudged the help I say of such moste requisite and necessarie promising to themselues securitie and quietnes vnder there shaddowe as it were authoritie and power as that we obserue commonly and be teached by experience in all aiges euer the muses to haue followed the impire dominion monarchie yea and with them flitted and remoued During the impire of the orient that is Assirians Chaldeans and Persians the Gymnosophistes were in price the Magians authorished and Egypt and east partes moste frequented but this power being deuolued to the Grecians we read how suddenly amongest them all sciences and â—nowledge florisheth that as it were out the hors of Troye starteth vp hundrethes and thousandes most eloquent in tongue moste witty in iudgement yea and most solide in erudition This their zeal emulation continueth so long as they had the vpper hand whereof they being spoiled it wes not so lamentable and greuous their decay in power and fall frome dominion as the lose of those wherein their principall glorie and reioycing did consist sciences to wit and erudition which alltogether with the impire flitteth This no dout as it proceadeth of the cairful ê“uidence of our God erecting ouer whelming Realmes at his good pleasure wil so is it as it wer moste kyndely and naturall that the muses delicat tender and Daines louing of quietnes still persue to be in greatest securitie and honour which taken away then do they incontinently vanishe Others to whom the horne of aboundance is shute vp are driuen to dedicate their lauboures to such as they haue found mercyfull and beneficiall towardes them to witnes their gratitude and thankfull mynde on that one parte on the other to satisfie the moste iuste and reasonable desyre of their manteiners who preafed hereby to redeame their memories â–ª from eternall and euerlasting obliuion Alexander the great howsoeuer he hath exceaded and excelled all that hath passed before in amplytude of impyre and conques yit in this iudgeth and pronounceth him self vainquest and inferiour to Achilles that he neuer culde haue such one as Domerus to write the historie of his valiant Actes and to set furth his praises Penurie lacke of mantenance as they be great enimies to good letters so is there nothing in this earth whereby we are encuraged more nor by the esperance and thriste of that glorius immortalytie which maketh the Fathers howsoeuer depriued of this lyfe of many aiges past yet to liue still and their memories to be moste happy and blessed This is the glorie of the children of God seing the caire of their God to vendicat their Names from darcknes committing them moste diligently and faithfully to Register that albeit their staire and condition be moste deplored and miserable yet their memories are at all tymes in Gods presence moste recent and blissâ—d All do trauelle to be spoken of but in the meanes standeth the diuersitie the
tyrraÌ„ne preaseth to this what obteineth he He is called a proude tyrraÌ„ne the bloodthristy cruel the ambitius receaueth the same hyre and the same rewarde proponed abydeth all the wicked the solide glorie apperteaneth to the godly Others causes may be gathered besydes these two toucheâ— by me yet because they may be referred to these two heades I will not wearie my pen in recyting them Some and of them a great nomber we know to haue abhorred this conteyning them selues as it were within their owen walles and determined to sing to them selues as is in the Prouerb and to the muses which sorte of men as I darre not damne so had I proposed with my self to follow them For being younge in yeares voide of experience nether yet at any tyme before exercised in the lyke aâ—gument such houres as I might cut of from the publicque charge and occupation my mynde wes to bestowe in suche kynde of Declamations as Quintilyane tearmeth by the Greik word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there appointeth and recoâ—mendeth to them as are not yet able for the sonne and the feildes whereby they shal proue them selues and trye their forces But as commonly commeth to pas that are we rathest disapointed of that we moste eaâ—nistly conclude with ourselues before that euer I coulde put any parte of my deliberation in practeis the charge came to me and moste straitly to vndertake the matter and procead with all dilâ—gence commanded This commandâ—ment at the beginning albeit it wes somwhat fearful to me vnderstanding hereby the Church vtterly to repugne to my mynde yet because I wes determined to examine my self in the same argument I refused not plainely resolued that that mater should not come to light which I had chosen to my particulare exercise The worke is not yet finished when the bruit ryseth of the abbotes great danger of death the â—eicknes beiÌ„g so inualessed that he could not escape Here is herde the complaint of the godly thinking and laying before their eyes the wicked speaking and braling of his fauorers who of our continuall silence should haue taken accasion to blawe vp if caice any thing shoulde come to lyghte after his death wold seme to haue inst cause to accuse our long and fearfull silence Then were the eyes of all turned and fixed vpon me hearing that the charge hath bene laide to me and that I had proceaded therein The mater wes verie fore and heauy vnto me rauished in sindrie and they contrarious thoghtes harde it wes to me who hath still bene as it were in the shaddow to come to the light to euenture my fame to expone me to the tongues and iudgements of all to enter in a fearful and terrible battal with a proude and wyde blowing Goliath on the other part I wes no les moued at the earnest sutte and request of the brethren the commandement of the Church and moste of all touched in conscience with the staite of the cause and condition of tyme. The word still increasing of his suddane death yet suffer I not my self to be vainquest vtterly but this farre I inclyne that I shew my labours to the brethren which way as it wes subtilie diuised by them so did it wholie disapoint and frustrat me of all I had determined For neuer could I obteane it of them noâ— procure qâ—ietnes to my self till it wes copied and send to the Abbote Thus wes my silence broken my purpose dissolued and I pulled furth to the sonne and as it commeth oftentymes to pas that there is none bolder nor the cowarde when all way and euasion is foreclosed so did I feale my self moued for the charge being laide to me to pas in Carrick I glaidly obeyed thinking that I could not but refute that by tongue which I had conuicted of Idolatrie by pen. In that iorney what wes protected I referre the iudgement to others Now that this my trauell commeth laitter to light nor that ether my opinion wes and the earnest desyre of the godly ether yet the staite of this action and the iniquitie of the tyme yea and the loithsome stomaches of a great nomber weareing and abhorring all good thinges did require the causes are my continual occupations which God be praised groweth and increaseth being firste appointed to Carrick and immediatly after my returning called to the same office in Court before you my Lorde and my Lordes of Councile wherein what relaxation I haue had or can haue your Lordship may be a moste suthfast and faithfull witnes The other impediment wes and that greater nor the formaâ—e that seing I had deliuered the answer to the Abbote necessarie it wes to awaite vpon him and tarie til he should reply least I should be driuen to make two of one Whereof being now dispared and assured by some of his familiares that he myndeth no such thing at the earnest request of freindes and coÌ„mandement of them whome I reuerence I haue committed the Sailles to the windes as Quintiliane speaketh Elegantly and will call to God for a good and prosperus viage to them that louseth in insist still in the similytude The counsell of Horatius 〈◊〉 Quintiliane is not to be contemned in suche caces desyring vs to lay asyde our workes for a certane tyme till that the hait of the inuention be culed and we spoyled of the Fatherly affection as it were towardes our owen workes may take them againe and so iudge of them as of the workes of others Well this whatsoeuer it hath bene my trauell I haue caused appeare in your Name my Lorde partly to ridde me of the fals and caluÌ„nius speakinges of a great mainie who as they be altogether borne and doe wholy liue to their Bellies so repleanished with inuy and Idill do delyte theme selues in preposterus and wicked interpretation of euerie manes laboures and occupatioÌ„s partly that it may remane with you at all tymes as a sure pledge and monument of my great ready minde towardes your Lordeship ceading in facultie and power to many but in will geuing place to none The gift is not so much to be esteamed and mesured by the quantitie and excelleÌ„cy of the gift it self as by the free and liberall hart of the giuer A cuppe of cold watter lacketh not the praise at some tyme and our Maister pronounceth that the poore wyfe that hath offreth two smal peaces money hath bene more liberall nor they who hath casten in moste These then my firste fructes â–ª I offer vnto you my Lorde whereby ye will know that I haue not bene Idle in this my shorte absence from Court but as I aduertest your Lordeship by writing faithfully bestowing my laboure and tyme in that action that oght to be more deare and precius vnto vs nor all the dignities of the earth riches honour pleasure voluptie yea the lyfe it self I dout not but in what parte soeuer the iudgements of others shall inclyne yet your Lordeship shal as the
no other thing nor that which the EuaÌ„gelistes meaneth signifieth by thanks geuing or blissing so that they referre it not to the wordes of the promise that ye call the wordes of consecration but to expres that he gaiue thankes or blissed which is not altogether intollerable albeit it lacke not iuste cause of reprehension Further it is a thing more then manifest that all Sacramentes consisteth in these two to wit the word aÌ„d externall Element This word whereof principally dependeth the virtue and strenth of the Sacrament is not to be takeÌ„ for a certane quhispered or mumled wordes or a sonâ— rather without all sense or fayth not vnlyke the magick incautions but rather oppenly and plainâ—ly preached that may teach the auditorie what is ment by the visible signe whereby it may euidently appeare that your whole proceadinges in the papistrie lacketh not a great prophanation of these holy mysteries where it is thoght sufficâ—ent if the preiste the people gasing vpon him without all intelligence should blowe and brâ—â—th out the wordes that ye call of consecration For it is plainely commanded that all be recyted in a strange tongue yea and that the wordes be not pronounced but rather murmured with a rauk voice But farre otherwise we be teached by Augusâ—ine Let the word be ioyned with the Element â–ª and then shall we haue a Sacrament for whereof proceadeth this great virtue of the water that when it shal touch the body it shal purge the hart but by the working of the word not because it is spoken but because it is beleâ—eâ— For in the worde it self the sound is an thing that pâ—sâ—â—th and the virtue an other thing that remaneth this is the word of fayth that we preach sayeth the Apostle so in the Actes of the Apostles by Faith purging their hartes And Peter the Apostle sayeth that Baptisme maketh vs saife not by the wyping away of the fylth of the fleshe but that a good conscience maketh requeist to God This then is the worde of Faith that we preach by the which that it may haue the strenth to clange Baptisme is hallowed So we may euidently perceaue the mynde of this godlie Author to require and vrge preaching which engenders Faith We neid not to spend much tyme in this mater seing it is cleare what our Sauiour did what he coÌ„manded to be done what the Apostles practised to his imitation what the godly Fathers followed and approued yea and what the Church did euer reteane so long as there remaneth any spunk of integritie in it and so shall we obserue eueÌ„ from the begining that coÌ„tinually when God offered any signe vnto the Fathers to their instruction confort that euer he ioyned the word with the Simboles So that we may clearly vnderstand that the Fathers neuer did meane of no such magicall consecration made by a certane whispered wordes rounded with the Element after the abuse of the papistrie but that the promise should be pronounced with a loude and cleare voice in a familiare laÌ„guage the which being preached to the people might lead them as it were by the hand to that that is signified by the whole action For this that is recyted by Augustine of Baptisme no dout apperteaneth also to the Lordes Table and to all Sacramentes practised since the beginning Now consider with your self how miserablie ye are deceaued how maliciously being enuennomed with a wicked opinion ye wrye wreast the sayinges of the Scriptures and Doctors out of their naturall meaning to establishe and confirme your fore conceaued error I knowe that by this word ye will meane that assone as euer these wordes this is my body are spoken immediatlie the substance of bread is taken away and the body of Iesus Christe entâ—reth in really naturally and substantially euen the same body that wes borne of the Virgine wes crucified scurâ—ed buried ascended into the heauen and sitteth at the right hand of God the Father which is a deuillish assertion and expres against the Scripture affirming that the bread remaneth still bread and the wyne vyne and against all naturall reason that a body may or can be in mo places at one tyme and also against the nature of a Sacrament wherein the Simboles and Elementes do represent vnto vs the thinges signified and are not the self same thinges albeit the names be attributed vnto theme against the authorities of the Fathers and fynally this detestable opinion of the Papistes sauoreth of the herysie of Marâ—ion who attributed vnto Christe a phantasticall boâ—y which of necessitie shall follow if he thus shal be in euerie â—omer against the proprieties of the naturall body which being taken away his office of mediation and Preisthead muste vanishe and fall Of the omnipotencie of Gods worde ye haue not to brage in this mater for howsoeuer his worde is almighty if his will be not ioyned with the word it is nothing But thou will collect his will of the wordes this is my body In deid if the wordes of the Scripture shal be alwayes vnderstand euen as they are spoken then shall we proue Christ to be a Rock Stone according to the sayinge of the Apostle to be a wyne tre to be a doore and the way so furth Let vs here then Augustine in this mater To this answereth Augustine in his Epistle to Bonifaciê° 2â— If the Sacramentes sayeth he should not haue some aggrement and similytude with these thinges which they represent then shall they not be Sacramentes For of this similytude oftentymes they take the names of the thinges them selues Therefore as after a certane maner the Sacrament of Christes body is Christes body the Sacrament of Christes blood is Christes blood so the Sacrament of Faith is Faith And writing against Adamantus Manicheus plainely our Maister Christe douted not to call it his body when he gaue the fygure of his body And vpon the thrid Psal. wonderfull sayeth he is Christes pacience in that that he receaued Iudas to the Banked in the which he coÌ„manded and gaue to his Disciples the figure of his body blood Of the which Authorities of this godly learned Father we may easylie answer this speaking of our Sauioure to be Sacramentale Meâ—onymical and so his wil to performe any such thing as thou falsly gathered in no wayes to haue bene For we giue that reuerence vnto our Sauioure and Maister that there is nether inconstancie lyghtnes nor repugnancie in his worde nether yet do we think these wordes spoken of the bread to be otherwayes vnderstand or exponed nor they that after followeth of the cuppe where of necessitie ye must grant al 's many fygures as there be wordes Shall we say that the cuppe is the New Testamentâ— â–ª Or the cuppe is the blood of the new Testament Here thou can not eshew how good a Gladiator or Fensare soeuer thou be turne thy self in alâ— many formes and shappes
seme to winke at the mater we can not haue a more faithfull expositor of these wordes theÌ„ the Spirite of God by the mouthe of his holy Apostle Paule who as thou recyteth sayeth which is broken for you For it is moste cleare that the Sacramentall signe of bread wes not broken for them but the onely natural body of our Maister vpon the craice so that in no wayes these wordes may or can be referred to the pronome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word of the promise where demonstration is made of the bread but apperteaneth to the latter word body For speaking of the bread he sayeth he brake it and he gaue it to his Disciples and not for his Disciples now meaning of his passion and that his body wes to suffer which is sayeth he broken for you as to the tyme we haue not to be curius for we knowe the Spirite of God somtymes in declaring that that is vndoutedly to be ether a long tyme or immediatly after to vse the present tyme yea and the tyme passed Lyke as here by the present he setteth furth that which wes to be vpon the morrow So the verie sense of the whole is This is the Sacrament of my body which is broken for you that is to say which body is to suffer and to be broken euen the morrow for you as shal be declared at more lenth when as by Gods grace we shal atteane to the place But I pray thee where shal we finde in these wordes such an vnbloody Sacrifice as thou here bringeth in I am assured the breaking of Christes body wes bloody and moste cruel where lykewise shall we finde this oblation For there is no mention of oblacion in this whole action nether yet did our Sauiour offer any thing there nor yet to his Disciples giueth he any coÌ„mandement to offer but simplie willeth vs to do this in remembrance of him which is relatiue to the whole action before practysed of taking bread thankes geuing breaking of it and distribution to be made here is neuer a sillabe of offering Well let vs go to the probation which is drowen out of Malachy the Prophet and his first Cha. the wordes are I haue no pleasure of you sayeth the Lorde and as for the meat offering I will not accept it at your hand for from the rysing vp of the Sone and to the going doune of the same My Name is great amonges the Gentiles yea in euerie place shal the Sacrifice be done and an cleane oblacion offered vp vnto my Name for my Name is great amonges the Gentiles Here I may haue occasion to speak somwhat of this interpreters faithfulnes who thinketh it nothing to turne by the future tyme that which is spoken in the present for I am assured that all the textes that euer I did se Hebrew Greik Latine Englishe French hath the word in the present is Sacrificed and not shal be and an cleane oblation is offered not shal be but I will pas by that followeth in this Doctor Mark sayeth he the wordes of the Prophet and ye shall perceaue that they are not spoken of the Sacrifice of the Lordes body offered vp vpon the croice For why the Sacrifice of the Lordes body on the croice was onely in Ierusalem and the wordes of the Prophet speaketh of a Sacrifice offered vp in euerie place and so furth Where this Author trauelleth by an argument that â—e call in the Scooles A sufficiente enumeratione partium that is when as we euert euerie particulare to confirme and establishe an certane thing but as this argument lacketh not the strenth when as all is properly euerted so if any thing be pretermitted ether yet improperly handled it proceadeth not Now to the matter of the Sacrifice of the Lordes body on the croice say ye it can not be vnderstand for it wes onely in Ierusalem I know that our Sauiour wes crucified in Ierusalem Yet what shal be the cause that it shall not be lefull to vs to speak as the Apostle Paule in the. 3. to the Galth where he plainely witnesseth that our Sauioure wes crucified amonges them Why shal the same libertie be denyed to all places where the death of our Sauiour hath bene or is lyuelie preached Which no dout hath bene euerie where lyke as the Prophet testifieth in the. 19. Psalme and the holy Goste speaketh of Paule appointing him to beare the name of Iesus to the vttermoste partes of the earth Why then may we not expound this saying of the Prophet of the Sacrifice and oblation of the body of Iesus Christe seing he is euerie where crucified wheresoeuer his Euangel is treuly preached And as touching thy stinking and filthy masse it hath bene God be preased at all tymes included and circumscribed within a certane boundes and that verie small But thou will say pereuentur that the speaking of the Apostle is metaphoricall What if I shal say the same of the wordes of the Prophet For if he admonisheth vs of any thing to be erected after the abrogation of the ceremonies of the Lawe no dout he speaketh so by the fygures then vsed in the Lawe that thereby we should vnderstand an other sort of worshipping to be plaÌ„ted and receaued in place of those fygures Thus thru the speaking can not be proper but alwayes metaphoricall from the vmber shoddowe to expres the veritie And thus may we haue the sense of the wordes of the Prophet properly that euerie where is there an oblation or Sacrifice offered vp in my Name that is the Sacrifice of my Eternall and onely Sonne wherewith I am all whole coÌ„plesed and delyred is offered vp vnto me that is preached for whatsoeuer way thou can apply this saying to thy masse that same way shall I proue that it conueneth and more iustly to the predication of the Euangel and death of our Sauiour For where thou restreines his death to the towne of Ierusalem so will I affirme of the institution of his holy Supper out of the which thou soucketh moste iâ—eptly and impiusly thy fond masse If thou will insist and say that the masse is done euerie where I answer the same of the Sacrifice of Christes body more treuly If thou shall reply yet that that is onely by preaching I answer that first thy masse hath nothing to do with the Lordes table and besydes that the Author of the holy Supper did ones sanctifie this action which remaneth for euer as I haue shawen heretofore as our Sauiour died ones willeth his death to be preached euerie where and so consequently to be crucified in all places according to the metaphorical speaking of the Apostle as I haue already declared Now I pray you good Reader perceaue with me the vanitie of this new Author the strenth of his argumentes and the forme of his proceadinges Secondly ye go about to proue that the sayinges of the Prophet Can not be vnderstand of the wordes
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
traditions fond and blasphemus ceremonies that they were altogether hidde and wrapped vp As Baptisme we know that our Sauiour ordeined it most simplie in the word and in the watter preach sayeth he and baptise let the worde sayeth Augustine come to the Element then shall we haue a Sacrament Thus we see what Christe ordeined we see what this godly Father Augustine approued and what wes in the Church reteined The worde wes preached and the Sacrament in watter vsed but what hath our men done â–ª They haue added oyle they haue added spattell and a thousand other fattras and beggerly thinges that they call ceremonies All wes done by a shaueling who knew no more the dignitie nor the nature of that Sacrament he ministred nor doeth thy gray hors Abbot and all wes muÌ„bled in a strange langage Credis credo quod he Vis Baptizariâ— Volo quod he Quid petis Baptismum quod he that nether â—e nether yet any of the assistance did vnderstaÌ„d nether yet what he required that wes Minister nor yet what wes promest on the other part But otherwise out Sauiour did ordeine and otherwise speaketh Augustine â—oâ—est verbum fidei quod predicamus This is the word of Faith that we preach In the holy institutions of our Sauiour we shall euer obserue not onely the substance that thou tallest set furth by him self but also the ceremonies that be verie ceremonies which we oght not to preterm it being so ioyned with the substance of the Sacrament that if any alteration shal be admitted the Sacramentes are no more Sacramentes For this cause plainly pronounceth Paule that the Corinthians did not eat the Lordes supper the cause is exponed in the Text and clearly declared by the Ancients because they patched in somwhat of their owen and so peruerted the puritie of the Sacrament what if Paule should now reuiue and see how miserably and traterouslie ye haue abused and deceaued the world I think he should lay it sorer to your charge nor he doeth to the Corinthians I regard not what intention soeuer they procead of these your ceremonies for I am sure ye haue no such cloik nor couerture as had the Corinthians to wit the releif and support of the poore So that not onely their blissed communication in Iesus Christe wes preached vnto them but liuely practised the poore and riche all conuening together eating at one table and the poore supported by the riche without any contempt or disdaine Of the tyme and place and suche others circumstances that thou callest ceremonies I haue already protested that I moste willingly subscriue with you but I deny that the same proceadeth of the multytude for I affirme that to be a substanciall ceremonie coÌ„manded and appointed by our Sauiour whose institution the heauen and the eareth may not nor oght alterre In the institution of his holy Supper he tuke bread brake it gaue thankes and distributed it so that no persoÌ„ how well disposed soeuer he shall appeare may take vpon him to change this that is to say to offer him to this action alone no more then one seuerally might haue eaten the Pashe Lambe seing it is the ordinaÌ„ce of our Sauiour and the mysterie of our coniunction consociation and vnitie with him moste liuelye set furth in it no more nor the bread is made of a graine of wheit can there be a communion without distribution and in this no man can coÌ„pleane that he is frustrat iniuried or euill entreatted but rather may haue iuste occasion of complaint where as the institutioÌ„s of God haynuslie coÌ„temned he might be broght in a fals erronius and wicked opinion So these priuate masses and quiet Tables that be appointed for one are altogether against the institution of this Sacrament and the nature of it and can not be without an horrible Sacriledge iniurie and sâ—lander Where thou concludest the Preist to be ready to distrybute to all others being disposed that is moste vntrewly pretended of you For we haue sene and may see in your Synagoges great barres and chanceler walles made expres to this end that the people mitght be debarred so that their whole fruct is to gaise vpon your Sacrificers swellowing vp a peice of bread moste vnsemely licking a Challice Besydes this if ye had any reuerence of God in youre breastes or respect to his holy ordinances what is the cause that thretry or fourtie of you being at your masses together he in this corner and here an other Sire Ihon iâ— an other why do ye not ioyne your selues altogether and set you doune at a Table and there celebrate the Lordes Table according to his commandement Now shift thy self as thou can thou shall not escape For as the cheif and principal confort we haue of the Lordes Table is to assure vs that we fead vpon the body and blood of Iesus Christe and that we are ioyned and made all one in him So no dout they excommunicat them selues and cutteth them of as it were from Christes body that seuerally craueth it and of a wicked zeal offereth them to it since their deutie is rather neuer to oâ—fer them hetherto then to discerne and diuide that which our Sauiour hath ioyned For we are to be assuredly persuaded and think well that the grace of God is not so fixed to his SacrameÌ„tes but the faithfull mynde may and shall obteane it by Faith without the Sacrament if there be no contempt sleuth or negligence Iames here desyreth to be more fully instructed How our Sauiour appointed all thinges necessarie for manis Saluation concerning the effect and substance and shawed not be his worde the ceremonies and maner how thir thinges should be vsed but refered to the Kirk To discuse and declaire this question asked by Iames this glorius Gospeller sâ—tteth vs furth a rude exemple of a potent prince directing furth his Ambassadoures geuing them a commission conteining certane heades and articles bearing the substance and effect of the whole which he commonly tearmed instructions Yet sayeth our Doctor there is nothing prescribed to them of their garmentes in the day of their presence nether yet any kynde of ceremonies necessarie and expedient appointed Albeit this similytude be not euerie where trew yet wil I grant it partly to be verie proper we know Iesus Christ to be this poteÌ„t mighty prince his ministers are teached by S. Paule to be the Ambassadoures of our reconciliation the instructions of this ministerie to be conteined in the Scriptures sufficiently fully and perfectly so that there is not passed by a ceremonie substanciall I meane To other thinges called ceremonies by thee as the setting of the cheare the table the foormmes benkes to the East or the west the place the tyme our owen garmentes or such others of that Kynde Euen as the Spirite oâ— God hath pretermitted and passed by these circumstances with silence so we may luke herein to the commoditie of the Congregation prouiding alwayes that
thou doest it to abuse the Text and wreist the sense of it to confirme thy wicked opinion It is neidfull to shaw thee the absurditie that shall ensew Doutles if thou should vnderstand the wordes referre them to that oblation that wes a lytle after made vpon the croice then should I grant thy sayinges and go with thee moste willingly being assured of the approbation of the wholle Church and consent of the Godlie Fathers But thou that thou may seme to haue inuented somwhat of thy owen head confoundest these wordes to the ignominie of the Eternall Sonne of God spoiling him of his preisthead and intrusinge in his roume a pestilent harlote a shaueling after the ordour of Epicurus Sardanapalus This in deid can not be suffered for being demanded of Iames what thou will inferre of this thou answerest braggest that thou hast gotten thyne intent which is Our Lorde maid ane oblation of his body blude in the latter Supper and gaue his Apostles commaundement to do the same Thou subioynest the cause the gif our Sauiour in the latter Supper had onely institute the cōmunion and not the Sacrifice of the masse then he had said tak ze eat ze this is my bodie quhilk giuen to zow and not for zow because giuen to zow includes onely the communion and giuen for zow includes not onely the cōmunion but al 's ane Sacrifice as the phrase of the wordes plainely declares The horrible blasphemies that be here conteined in these few wordes nether can mynde think nor tongue sufficiently expresse For by these wordes not onely shal we find that he spoileth the Sonne of God the Eternal and onelie preist of his honour trodding him vnderfoote and al 's that he moste craftilie and inuiusly taketh from vs that great infinite treasure of the latter Supper of the Lorde Iesus which we are commanded to practise til his returning and in the which he hath so mercifully and aboundantly disployed his benefites giftes mercies towards man This I say this Author taketh from man for if giuen to you includeth the communion as this Author sayeth and our Sauiour hath pronounced no such thing but giuen for you it followeth well that here there is no such institutiō as the holy communion for by this Author giuen for you is offered for you Christe then offered him self there we be commanded to do the same then followeth that we are commanded to offer him and so to make Sacrifice of him where is there any place to the communion then whiche is no Sacrifice or els of necessitie thou shall grant that the communion and the Sacrifice are bothe one which repugneth manifestlie to thy doctrine but aggreeth in deid with the Ancientes For some of them we obserue to haue giuen this Name of Sacrifice to the Lordes Table but that improperlie because it is instituted and practised in memorie of that Sacrifice which onely is worthy of that name consider how thou art trapt in the same Snaire that thou prepared for others and how craftily to establishe thy impius Sacrifice of the masse thou fraudest the whole Congregation of that great and inestimable confort of the Lordes Table This belyke thou wolde meane howsoeuer thou sayest that in these wordes giuen for you is included not onely the cōmunion but al 's the Sacrifice of the masse for with what Brow can thou deny but I may collect of this thy doctrine that there is no communion at all for as thou sayest giuen to you includeth the communion so say I that giuen for you includeth only the masse It followeth well for giuen for you is asmuch as offered for you and so importeth a Sacrifice then it followeth well that we haue no communion but a Sacrifice onely for thou will not grant the communion and the Sacrifice to be one diuiding and separating the one from the other and collecting two diuers institutions in the latter Supper And so alwayes it is fals that thou assumest to proue that our Sauiour institute two thinges here the holy Table and the Sacrifice of the masse And lykewise it followeth euidently that ether we shal lacke the communion or els the masse This followeth moste necessarly of thy interpretation if thou will say that the communion is conteined in the former parte of the Table he tuke bread brake it gaue thankes and gaue it to his Disciples and in the latter part for so ye of your factiō distinguisheth the wordes this is my body which is giuen for you here he instituteth the Sacrifice the cōmandement apperteaneth equalie to bothe then muste it follow that there be two seuerall actions the former hauing as it were nothing to do with the latter the communion to wit and the masse Secondly hereby we shall collect that there shal be a Sacrament without a promes euerie man I truste wil grāt the Lordes Table to be a Sacrament which can not subsist without the promes For if giuen for you apperteaneth to the wordes preceading this is my body and shall altogether be referred to thy masse and now shal haue nothing to do with the former action of distribution of the bread this Sacrament shall lack the promes and so consequently shal be no Sacrament how vaine and fonde this is let euerie man iudge For I darre affirme that there is no man of iudgement that wil diuide and disseuet this action being all one and what Sacriledge doest thou think it to dissociat distract and put a shunder that which is ioyned by God And to answer you sire in your owen maner what wes the cause if the mynde of our Sauiour wes to institute here a Sacrifice and that such a Sacrifice as your masse that he doeth not take a peice or portion of bread a certane quantitie of wyne erect vp an Altare or at the least withdraw him self some space from the company vse the ceremonies that ye do vse and so to make and offer vp the Sacrifice We know that the wisedome of our God hath forget nothing vncommanded touching the offering vp of Sacrifices in the Law the garmentes and apperrell of the Preist the erecting of the Alter the beast that wes to be slaine and lykewyse of the rest of the circumstances ceremonies then to be vsed when as the preist approched to the practise of the oblation Should this haue bene pretermitted in this Sacrifice where the Sonne of God is offered vp the veritie and treuth of all Sacrifices preceading We obserue with what solicitude studie and cairfulnes the Spirit of God painteth furth the celebration of the Pasouer and with what diligence our Sauiour and maister Christe Iesus celebrated it according to the precept of the Law not passing by a ceremonie And requireth he not the same of vs in obseruation of his ordinances Will ye affirme that there is any obliuion forgetfulnes sleuth or negligence in our God Why doeth he not then say to his company in
the blood of him wes a figure of the Redemption of man by the blood and passion of our Sauiour Thridly it serued for a document of good lyfe holynes and so furth As the Apostle concludeth in the place before recyted let vs reioyse in all puritie and veritie The same shall we obserue in the first fructes and the rest of the Sacrifices vnder the Law but to eshew all cauillatioÌ„ of such Sophisters as go about to deceaue we haue to obserue euerie point to examine it that is proper to a Sacrament and it that belongeth to a Sacrifice and so to distinguishe them skilfully as in the exemple of the Pashe Lambe which in consideration of the offerring and immolation onely apperteaneth to the Sacrifice of the croice as I haue said Now will I trauell to shew the aggrement and similytude of the Pasouer with the Supper of the Lorde yea and wherein they do dissagre as in no figure can be found the perfect image of the veritie aggreing in all pointes with it that is corespondent howsoeuer ye those your self to be deceaued and goeth about to deceaue others This is first to be obserued in the institution of the holy Supper that euen as immediatly after the eating of the Pasouer the holy communion wes instituted by our maister and Sauiour Christ so doeth he obserue the same ordour that Moyses rehearseth to be kept and wes appointed by the eternal our God in the eating of the SacrameÌ„t of the Pasouer for that same night that the Lorde had decreed to slay the first borne of Egypt and to deliuer his owen people by the hand of the Angell he ordeined the Sacrament of the Pasouer to be a testimonie and monument of that wonderfull deliuerance euen immediatly after to be perfected The deliuerance of the people ensewed a lytle space after the memorie whereof euerie yeare by this Sacrament wes renewed at the commandement of God In the same maner our Sauiour that self same night that he wes to be betrayed and in the which he wes to beat doune that most cruel Pharoo and his whole power together with his first borne Sonne Death Hel to perfect the thinges that were prefigurate by the Pash Lambe he institute the holy Supper to be a perpetuall monumeÌ„t of that vnspeakable benefite he wes to obteane vnto vs and in place of a Lambe and the blood of it the Symboles of the Pasouer he appointed the signes of bread and wyne elements as moste seruing to the refection nurishement feading and confort of mans body and lykewise commonly moste parable and easy to be obteined so most proper to bind vp and confirme frenship and amitie Celius Rhodiginus teacheth this to haue bene moste solemne and familiare to the Lacedemonians by the breaking of bread to receaue in amitie such as they embraced in confideracie and league Aristotle in the. 8. boke of his Morals declareth the nature of amitie to be such that as by mutuall leuing together resorting at table together it is reteaned so by long silence and absence it is dissolued as the greik Prouerb there recyted by Aristotle and Atheneus in his fyft boke doeth euidently proue In these signes our maister and Sauiour instituteth his holy Supper which wes to remane and practised to his returning to assure vs hereby of his preseÌ„ce howsoeuer he is touching his bodylie presence absent and to ratifie and establishe that amitie league and societie the Eternall God receaued vs in and that in the blood of his deare Sonne Touching the tyme this we may obserue that as the wisdome of our God determineth all thinges and appointeth in the moste due and conuenient tyme So this hour of his Supper to haue serued moste properly to that holy action by him then practised We obserue most diligently and kepe in mynde moste faithfully not onely the factes but the wordes of them that we see in the trauell and battall of death thereby as it were calling to mynde the memorie of him who is departed these thinges as moste notable we iudge moste worthy of Register the treuth of them and maiestie being sealed vp by the verie death The hour of his death then approching and at hand and in the which not onely the Lambe of the Pasouer but all the rest of the Sacrifices appointed in blood were to receaue their perfection and end and so to haue no further place the tyme can not be but moste proper the ceremonies of the Lawe being in no point by him neglected the figures fully performed and the presence of his body to be immediatly after to them denyed Wherefore not without cause he changed the signes whereby the thinges to come were foresignified in such signes as should declaire those thinges to be performed already So then followed the deliuerance by the â—eath of Christ the memorie whereof is celebrated by the frequentation of the Lordes Supper to the which vse it wes appointed For he commanded take ye eat ye this is my body do this in remeÌ„brance of me the which commandement as I haue teached can of no better reason be separate from this Sacrament adioyned to any fond Sacrifice nor the promes by the which is plainely declared the cause of the institution when he sayeth this is my body which is giuen to you and this is my blood and sofurth For how I praye you can these wordes that be here interiected giuen for you and shed for you how can they I say be separate from the action preceading and from the commandement that is after giuen Or how can the commandement be drawen from the whole action preceading That can be no more nor the members from the body So they peruert the holy ordinance of our Sauiour that separateth the commandement from the promes or yet the promes or any parte of it from the action Now that the Pasouer wes lykewise a similytude and a figure of Christes death may easylie be declared by sindrie thinges which nowise can apperteane to the communion First in the Sacrifice of the pasouer the Lambe wes flaine which can nowise aggre with the Supper in the which there is no slaughter nor boucherie but ye wil here insist and repyne alledgeing by this that it is a Sacrifice To this I haue answered you that there is no vnbloody Sacrifice by the plaine wordes of the Apostle For ye teach plainely that your masse is not onely a Sacrifice of thankes geuing but of expiation of sinnes which can not stand without spilling of blood The Lambe wes slaâ—â—e the blood of him spilt and that foresignified the death and cruell intreatment of Iesus Christe who wes to be offered vp in a bloody maner vpoÌ„ the croice and this can nowise aggre with the Supper nor yet your fond oblation made in it as ye imagine for as witnesseth Paule our Pasouer is offerred vp Christe Lyke as the Supper doeth liuely testifie and represent so by the immolation of the Lambe as by the figure wes
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
and ioyned to the Sonne of God be any vnitie of worthynes or ellis as being ane Mansioun of God but as that quhilk verelie geuis lyfe to mens saules and wes maid proper to Gods awin sone him self Hitherto the counsal Marke how thir twa ancient counsell is dois approue the Sacrifice of the masse and al 's the reall presence of the Lordis body in the Sacrament of the Altare To the one councile I haue answered and schewen the trew meanyng of the fathers in there determination where there is no thing that any wayes apperteyne or properlie can be applyed to the masse lyke as in the decreit of this concile there is no thing making for your part and for thâ—s cause the Sacrifice that they acknawledgeit to be here they pronunce it to be one vnbloody Sacrifice that is no sacrifice in dede if we should speak strietlie and according to the proper nature of a Sacrifice but onely to bear the name of sacrifice because it is a monument aÌ„d memoriall and as it were one anniuersarie of the propiciatorie Sacrifice offred vp by the Sonne of God so that the meanyng of this councile is one with it of the councile of Nicea for it that is went by the Aduerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called vnbloody Considder with your self how far ye offend against this councile that sayeth and defendeth the verrie coÌ„trarie for ye affirme that ye haue a blody sacrifice going about to inferre a reall presence of Christes body and bloode for if his verrie and reall body 〈◊〉 there in your masse his verrie and reall blood and oblation made of them it followeth necessarelie that it is a bloody Sacrifice so your conclusion directlie is contrarius to the constitution of the concile that calleth it one vnbloodie Sacrifice in the maner as I haue declared Now haue we God be praysed atteyned to the end of this authores arguments there be no other thing in his boke worthy of answer not the les leâ—t that he shoulde bragge as I knowe the 〈…〉 if 〈◊〉 thâ—ng should be pretermitted we shall go throught all the rest Here then is Iames broght in praysing his reasons and arguments graÌ„ting them to be most ê“perlie alleged exponed In this I wyll truble the render no foâ—der with many wordes but referre the iudgement to him if iâ— deâ—ot euidentlie declared that â—e her hath be any fundation of 〈◊〉 masse in the old Testamenâ— nor in the now exemple nor practies of the Apostles authoritie nor suffrage of antiquitie ether the fathers ether yet the conciles which he all moste vntreulie pretended to maâ—e for him his wrangling and wraisting of the plâ—ces of Scripture ineptlye and impertinentlie cyted by him together with there treâ— and germane sense is expoâ—ed this ignoraÌ„ce of the Greik tongue aÌ„d antiquitie without the knawledge of the which it is not able to ony man to trauel happelie in the matters of Scripturs is oppinned vp and the verrie and naturall mynd of the fathers and counciles vtterred to the coÌ„tentment I truste satisfaction of the modest and gentle reader I haue schewen besydes this the thinges that wrappeth vp this author in obstinacy and diâ—nours First his owen affection and his folishe and inconsiderat zeale being addicted to the defence of that that semeth good vnto him and as we see a Febricitant maÌ„ hauing his stomake corrupt and his taiste infâ—rted all thing be it neuer so good synketh to him euen so it is in the mynd when a man is addicted and fixed vpon any purpose be it neuer so wicked it shall seme good be it neuer so impius it shal appeare godly be it neuer so haynus and detestable yet shall it be to him pleasing and delectable Trew it is that the spurre of ambition pricketh a maÌ„ wounderfullie forewarde when a man wyll seme appeare wyl set vp and extolle him self and so wyll be singulare in opinion and of these allace we haue a great nomber who in tyme of papistrie and darknes regarded not masse caired not for no â—ond ceremonies whispered in euery corner yea and some tymes plainelie spake al to be wicked as it wes in dede that wes then vsed cryed for reformatioÌ„ which now of the great mercy of our God offered they Loth and abhorre wolde be againe at there vomite the stynking dung of papistrie we luked not say they for a speaking God that so scharplie rebuketh vice and extremelie punisieth let vs returne to our dum God that neuer said euyl to vs but wes euer for the pryce ready to forgiue what so euer we had committed to the purpose one inconsidderat zeale ioyned with ambition it can not be expressed how pithy and strong it is to carie a maÌ„ away headlinges to induration then if ignorance shal be added the mother of wyll and arrogancy the seiknes beginneth to be incurable paâ—sing exceding al remedie The ignorance of antiquitie and of the Greik tongue â–ª hath helped muche to peâ—uert your iudgement Sire in preposterus and inept citing of the sayinges of the ancien doctors and I fear that ye haue rather giuen credite and faith to others that hath traueled in this wicked cause before yow nor hath red them your self When a man is affectioned then O Lorde how â—asalie is he transported what so euer he readeth making it to serue to his purpose this thinketh he is to be sâ—ked here is meÌ„tion of the masse here is worde of a Sacrifice here one oblation what so euer it be it muste serue to the purpose with out all consideration and tryall This hath bene a part of my 〈◊〉 to oppâ—n vp youre seikâ—es and the cause thereof beseiking the eternall God to put remedie to it if his godly pleasour be take not this to be said in realing maner how soeuer ye deserue to be entreaitted realing without all mesour moderation modestie against the trew and holy seruandes of God yea aÌ„d verrie Prophets sent of his great uterâ—y to reforme the face of the earth which had so horâ—idly â—â—dyneâ— from God and his obedience but raâ—her Siâ—r think and iudge it to be said of a zealus harâ— desyring and thristing moste earnistlie your conuersion and vnfeyned repentance Iames after that he hath thus praysed him as it is wrytteÌ„ in the old Prouerbes Mules claweth euer one other then requireth he for his memories cause a rehearsal be made of the whole disputation to the which reasonable desyre as he is verrie gentle in suche cares how soeuer he appear to be otherwayes he granteth wyllinglie and first bringeth him bak to it that wes principal of the whole disputation If the masse be a sacrifice instituted by Iesus Christe in his latter Supper which he taketh to be clearly prouen but vpoÌ„ this mater I wyll spâ—aâ— no thing but require the reader to call to remembrence what hath bene spoken against his defiâ—ition the grâ—â—â—â— and fundation of it drawen out
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
our God the same is forbidden The abbote is lyke a wower in this sclandering of the preachers The abbote tryumpheth befor the victorie Deut. 4.12 This wes spoken by the holie Goste for a perpetuall precept in the seruing and worshipping of God Of what force Argumentum a nota nominis mayâ—e in the Sriptures Euerie ordinaÌ„ce of God in the scripture haeth a name proper to it self Cor. 10.11 The whole action of Christ at the table that night he wes betrayed hath diuers names proper by it self The name of the masse is not in the scriptures Here may be sene how sure grounde the papister haue for their masse The abbote is deaceued through ignoraÌ„ce of the Greik tongue The papisticall Doctors can not shaw fed what laÌ„gauage the name of the masse is come How ita missa est came in firste The abbottes first diâ—finition of the papisticall masse The abbottes Second diffinitioÌ„ of the said masse What diffinition is required according to the scoole men What significatioÌ„ the sacrifices in the scriptures may haue whereof the first reid here The second significatioÌ„ that the Sacrifices expressed iÌ„ the Scriptures haue The harlot preist â—iceaued the simple people Christe alone is the preist and none other Hebr. 7. Why in the olde Lawe ther wes many Preistes There is no shedding of blood in the masse and therefore no remissioÌ„ of sinnes If Christ be offered in euerie masse as the papistes say theÌ„ must he be slaine euery day aboue a thousand tymes The papistes subteltie deceat in taking away one part of the sacrament Ane answer to the secoÌ„d diffinitioÌ„ of the masse In the masse there is nothing-lyke the Lordes Supper 1 Cor. 14.23 There is no commandement in Christes institutioÌ„ to offer vp Christes body In the coÌ„munioÌ„ there is nothing added to nor deminished away by vs from Christes insticution A crafte of Satan alwayes to punish and cut of the scripturâ— Onelie the Papistes tuk these wordes This is my body and left out the rest To whoÌ„ the Papistes are lyke The abbotes purpose is to stablish the wicked 〈◊〉 The papistes alwayes brage of Peter Paule yet â—ollow theÌ„ nothing as may well appeare All that the Papistes now vse by the doctrine of the Apostles is vtterlie damned The Papistes oght to be wheipped out of the Churche of God 13 Tract vpon Iohn Because their offerrings wanteth the promes they be altogether blasphemous Psal. 50. The actioÌ„ of the Lordes Table haeth a commaÌ„dement and a promes The hole ê“ceding in the papistrie wanteth not great prophanation of the holie mysteries The souÌ„d of the worde vanished but the vertew thâ—reof by â—eth Rom. 10.8 Acte 15. 1 Pet. 3.21 By preaching of the word is faith iÌ„creased What the papistes vndersâ—aÌ„d by the word ioyned to the SacrameÌ„tes August Tract vpon Iohne 50. 1. Cor. 10 Augusts Eipstile to Bonifaciê° 2â— August con AdamaÌ„ Manichesi Augusti in the. 3 â–ª Psalme As the cuppe is the couenant in the blood so is the bread the couenaÌ„t in the bodie of our Sauioure Christe Eccius Cochleê° Hosius Stanissaê° be the abbotes companinos It is moste shame for him that taketh vpon himself greatest perfection to be found an ignorant How the wordes of Chrisostome oght tobe vnderstand what the ancentis vnderstand by changiÌ„g in the sacrametes Christ is boith the bankede and the bankede giuer We must consider the brad aÌ„d wyne in the holy Supper to be dedicated to an holy are vse then to feade oure bodies The chaÌ„ge is to be referred to the myndes consciences of the receauers Christe commanded vs not to sanctifie breade wyne to chaÌ„ge them but that we shoulde tak them c. The vse of the elemeÌ„ts be changed at the lordes table but not there substance Chrisost. maketh no meÌ„tion of an alter but of a table Sathan him self could neuer so impudeÌ„tlie wrâ—sâ— the scriptures as doeth this Abbote here It was not the bread but Christes natural body that was broken for vs Ye papist is mark the falset here and be ashamed Gala. 3. Psal. 19. How Christ is said to be crucified iÌ„ all places Euen as the Apls wordes may be taken metaphorically likewyse the Prophetes sainges Iere. 7. Psam 50 The principall cause of the masse and of all heresie is the gredy belly Hiero. in Iere. â–ª 4 Harken ye papistes your masse is oldertheÌ„ ye know The wordes of Ierome expounding this place alledged by the papists out of the â— cha of malachie None of the Ancients euer knewe this Papisticall Masse Why the Ancients vse this worde Sacrifice What is offered to God by the faithfull people What is the offering of the faithful preacher Rom. 15. Sathan coÌ„pelleth the wycked to abuse the holy scriptures The deuersitie of oratioÌ„ prayer almus alledged by the papiste The byers of masses are miserablie deceaued Pryde blindeth the Papistes The primitiue Churche neuer â—â—en the Popishe masse The church of god hath nothing to do w t coÌ„tentius Persones It maye be well sene that the Papists pryde them selues greatlye in lyeng The Papistes wrest the Anciente Fathers sayinges rehearseth places oute of them that can neuer be found in them The natur of the treuth is to distroi falshead which is derect contrary thereto The treuth of Godis word coÌ„foundeth the blasphemus falshead of the papistes Papistis we maye not beleue yow without ye shewe zour warrande of offering The Apostle sayth playnlie that without effusion of blood there wes no oblatioun for Sinne. The differeÌ„ce betuixt the sacrifice of the old and new testameÌ„t The Papistes bringing vp a Iudaisime make the sacrifice of Christ imê“fyte The Papistis affirme that they drink in their masses the blood of Christ and yet they call it an vnbloodye sacrifice ad cloke with treuth is alway is scabrus and vncleane Melchisedec not as the preist of God offered bread and wine but as king of peace broght furth bread wine to reâ—resh 〈◊〉 his companie Psal. 110 Papists be ware of your coÌ„paring lest ye ourethraue your traÌ„substancâ—ation What coÌ„fort the supper of our lord bringeth to the faithfull The Papistis will not learne this lessoÌ„ Christ feleth not the barbarus crueltie of the papistes Christ accomplished the office of his priesthead when he offered vp his body in sacrifice on the crosse The Masse maketh successors to Christe wich is a great blasâ—â—eme Hebr. 7. Hebr. 4. Libro 2. coÌ„tra Paâ— men Cap. 8. There was neuer so great multitude of sacrifices in this world as the antichrist haeth iuented The 3. ê“pertie of the masse The masse is a new maner of tastament What Christe taught his disciples The Sacrament assureth vs of all maner of goodnes in Christ The papists call their masse a coÌ„memoration an applycation of Christes death passion Gal. 6. Ephe. 5. The romishe doctrine coÌ„cerniÌ„g their Idol masse moste abhominable The doctrine of the trew faithful ministers Filthy detestable blasphimers caÌ„ neuer
Sacraments in their owen simplenes and integritie Since of such circumstances there is nothing commanded and they touch not the substance of the mater But in few wordes plainly to answer our captius Momus in appoiÌ„ting a seuerall tyme to the vse of the Lordes Table other then at after Supper in so doing I say we do rightly abyding in that libertie which our maister and lawmaker hath graÌ„ted vnto vs In these wordes do this as oft as ye do it in remembrance of me in saying as oft our maister maketh all tyme fre vnto vs. Now where it is here obiected that Christe did coÌ„municate onely to his tuelf Apostles and that we receaue all men and wemen indifferently It is not clearly declared by the Euangelistes if there wes no mo then present with our Sauiour It is moste probable that there wes mo for it is not to be supposed that the godly and religius ladies that coÌ„tinually did follow him yea and in the moste troublus and dangerus tymes did not leif him that they were not present then when he gaue and left to his Church the moste quick and confortable testimonie of his coniunction with them But all is a mater for albeit that it were so that the onely tuelf were admitted to the Table yet we know and reades a plaine commandement giuen to them so to do as he had done that is to diuide and distribute the bread Attoure we be well instructed by the Spirite of God speaking by Paule to the Corinthianes that he receaued of the Lorde that which he gaue vnto them he subiuneth that they should communicat and without any defference all to be admitted one tarying for another We haue the practise of the Apostles the suffrage of all antiquitie yea and ye your selues how durst ye take vpon you to giue the Symbole of the Lordes body if ye pretend no coÌ„mandement nor exemple of the Lorde But this is the continuall practise of Sathan to damne in all others that which they do them selues And in this that we vrge thus earnestly the communion which can not be with out distribution there is no such danger as thou pretendest of subuersion of our whole Faith and Religion For we affirme plainely that our Religion can not stand if we shall not beare that reuerence vnto the ordinances constitutions of the same that we decline not one iote from the reule that is layed before our eyes by the Lord Iesus And howsoeuer thou vnderstandest this that thou subiunest that if we shall do nothing but it that the Lorde Iesus did we shall incurre the same danger of peruerting of all Whereby appearently thou will affirme in outwarde â—â—â—nges and ceremonies that the preceptes be not so firme and established but they may be innouated and changed yea euen in this holy action To this answereth Cypriane in his Epistle Contra Aquarios where he affirmeth the preceptes of this Saâ—arment to be of moste great weight and Christe him self doeth he not pronounce him to be the least that is none in the Kingdome of heauen that shal dissolue or break the least one of his commandementes Read I pray thee the 4 and 12. of Deuteronomion and the. 15. of Nombers where we be plainely teached that he will not suffer one of his ceremonies to be changed Yet we will grant that there is some defference in the preceptes of God For some we grant to be of that nature that no wayes we can be absolued from them as all the preceptes that commandeth and forbiddeth of the which the whole Law and the Prophetes dependeth the summe whereof is the loue of God and our nighbour Others there be that we are not oblist to but when the tyme the place and other commodities requireth and vrgeth as the Hebrewes were not oblist to offer vp Sacrifices in all places nor yet at all tymes but in the place chosen by God and the tyme appointed by his wisdome But in these this is euer to be obserued that when the commandement is to be performed executed then we inuert nor change nothing We know how Nadab and Abiu were entreated and Oza for his temeritie and rashnes and also how Ozcas wes strucken with Leprosie and such others Thus when thou practissest the commandementes of the Lorde thoâ—e the neuer to be drowen one iote from his constitution Ye take good head that nothing shal be pretermitted or broken in your masse of those thinges that ye call Cautele messe the Pagaines in their Sacrifices we read with what Religion attendaÌ„ce they preceaded and this libertie shal be denyed to vs Yea if we shall vrge the obseruation of Gods holy commandementes then is it obiected that that can not be done without the ruine of the whole whereby we may easylie obserue and espy whatsoeuer they bragge of any reuerence to God that there whole studie is to dissolue and subuert all the whole Now commeth this glorius diuine to affirme that we are not able to proue that we haue any coÌ„mandement to Baptise one maÌ„ which when he hath written I feare that Thome Armour hath bene a foote Aristotle in the firste boke of his Topikes sayeth that if any man should deny the Fyre to be hote or Snow white that we oght to procead against such one with no argument or reason but rather by extremitie and rigor of the whip how then shall we entreat this our new Scripturare that denyed no les impudently nor ignoraÌ„tly that there is no precept of baptisme of one maÌ„ if he should haue spokeÌ„ of babes we should haue thoght he should haue Sauored the Anabaptisme But what shall we say here it appeareth well that thou art giuen ouer of God into a reprobat sense But alwayes that thou pas not away without an answer doeth thou think that the Baptisme of Ihon wes of God or of man and in the wildernes that he did Baptise stones or the wilde Roes The Euangelistes testifieth that the men of warre and others came to Ihon and were instructed of him of there deutie and Baptised Yea and our Sauiour him self belyke there hath bene none other Baptised with him and Iesus Christe did he not Baptise gaue he not commandement to Baptise wes not this practised by the Apostles and because thou speakest of one what doeth thou think of the fact of Philippus in Baptising the Ennuche of Candace Quene of Athiopia But parâ—uenttur thou will make the obiection that there is no such commandement of a singulare man giuen in plaine tearmes I answer do ye not think that he that commandeth all to be Baptised that he debarreth none I truste thou will go this farre with me but thou will insist why shall it not be lefull in the Lordes Table that that is in Baptisme allowed one seuerally is receaued in Baptisme why shall it not be in the Lordes Supper the same I feare I seik further in thy writing nor thou meanest thy self To this
I answer that there is a great diuersitie betuix the one and the other for the one is appointed for an other cause and directed to an other bute nor the other The one is to receaue vs of nature being strangers into the couenant league societie and housholde of God the other is to witnes and testifie that all those that be thus entered in the league to them all is common they are all members of one body they haue all one faith one Baptisme one Lorde and Father of oure Lorde Iesus Christe vpon the body and blood of the which Iesus they do all fead so that now herein is signified the great and heigh mysterie of our communication together that they are all one body as the Apostle doeth plainely testifie and these two Sacramentes lacketh not their figures in the olde Testament we know Baptisme to haue succeded in the place of circumcisioÌ„ and the Lordes Supper in the roume of the Pasouer The eight day precisely wes appointed for ministration of the Sacrament of circumcision so that now supputation to be made from the day of the Natiuitie of the Childe ether thou moste say that God prouided them all to be borne in one day or els they were receaued according to the ordour of the Lawe euerie one conforme to the calculation from his Natiuitie so that now one wes receaued seuerally or els God prouided mo This can not be denyed to vs but in the Pasouer thou will not finde that one did sit doune alone eat it but that rather then any should lacke of the nomber they should call vpon their nighboures and so go to that mysterie Now consider with thy self first in the figures of the one the other Secondly in the effectes the defference betuix the one and the other that thy argumentes can no wayes procead nor haue any place The suÌ„me of our whole disputation is to attend and discerne diligently betuix the commanded ceremonies of our God hauing including certane misteries whiche can not be pretermitted without a certane sacriledge yea the peruerting of the hoill action institution as we be plainelie teached by Paule 1. Cor. 11. such other cercumstances as tyme place and such others which in dede may be altered and changed at the determination of the church Hitherto I haue susteined the parte of Iames but heir he foolishlie tholeth him self to be caried away thus sayeth I perceaue be your ressoning it is expedient that thair be diuers ceremonies and customes vsed in the ministration of the Sacrament and al 's in the Sacrament of the masse quhilk are not conteined in Scripture I thoght ye should haue said in this maner I perceaue there be many ceremonies customes bowinges murgeons and such others tryfles not vnlyke to a farce or an Aippes play vsed in your masse which our Sauioure did not coÌ„mad nor the Apostles practise nether yet is allowed of any antiquitie that it hath no similytude nor affinitie with the Lordes Table but rather vtterly repugnnig and contrarius vnto it yea and in it ye blasphemussy call the Sacrament of the Lordes body and blood ye haue fraudfully spoyled the people of God of the one parte thereof and so not onely impiusly hath peruerted the substance of it but in the action it self hath proceadeth with the same remeritie rashenes and Sacriledge to the contempt of God and the bitter and greuous sobbinges of all godly seing the people of God thus miserablie deceaued by you and in the place of the holsome and confortable Cuppe of medicine the bitter and horrible Goblet of vennome Gal daÌ„nation tyranoussy and vnmercifullie propyned But this Soule hunter iÌ„troduceth Iames seruiÌ„g to his turne speaking at his appetite I dout not against the mynde of the gentilman whome I take to be godly and nothing content of his parte in this farce To this is answered frely of the parce of the Abbote in this maner Trew it is albeit Iesus Christ our Sauiour hes appointed be his word and Scripture all thinges necessare for manis Saluation as towarde the substance and effect nottheles as towarde the ceremonies and maner how thir thinges should be vsed quhilkê he hes appointed for manis Saluation he refered it to his Kirk and Ministers to quhome he hes promised the Spirit of veritie to the end of ye warld And so furth Wold to God ye vnderstude what ye haue here said in the former parte of your answer but I feare ye play here the parte of Caiphas wheÌ„ he prophecied that it wes meit and necessarie that one should die for the people not knowing what he had said This godly Reader hath bene continually and is the whole trauell and studie of the godly preachers to assure vs of the infinite and perfect wisdome of our God vtterred in his Scriptures of the sufficiencie of his word which this fyue or six hundreth yeares hath bene kept in a most horrible bondage by the tyraÌ„ny of them that vanted themselues be the tytles of Pastors to the soire complaint of the godly in al aiges and the haynus horrible entreating of the poore flok redeamed with the precius blood of Iesê° Christe This good word that it may wel and euidently appeare that thou euer reteanest thy owen nature as it is fallen furth of a certane euenture so it is wrapped suedled vp with the vennemous dregge of Papistrie and the fond imaginatioÌ„ of thy owen hart so that scaerflie can it appeare for thou adiunest I can not tell what distinguo toward the substance sayest thou all is conteined in scriptures necessarie for our Saluation and not towarde the ceremonies What if I should say to thee pas thy way with thy ceremonies that thou callest and I will content me with the mater and substance what could thou obiect Thou speakest all Magistraliter Sorbonice assuming all that thou sayest without any probation What callest thou ceremonies that thou vrgest here to be so necessarie The exemple adduced by you will declaire and I trust we shall aggre as by exemple Followeth in our Text our Sauiour when he institute Baptisme he commanded his Apostles that thay should Baptise in the Name of the Father the Sonne and the haly Gaste he appointed nether tyme nor place nor quha sould beir witnes to them that war Baptised Here ye may obserue that this Author called the tyme and place ceremonies which are not ceremonies but as I haue tearmed them heretofore circumstances the determination and appointing whereof I moste willingly submit vnto the wisdome and discretion of the congregation of the faithful and godly not to the wicked and pernicius but to the trew teachers and not to the Reuenus Volfes to the humble and lowly and not to the horned Bishopes bloody Cardinalles and the head and cheif of that whole rable the Antichriste of Rome who hath so hemd in and obscured the holy ordinances of God with their beggerly