as euer did Protheus here shal thou stick fast Shall these wordes be vnderstand euen as they are spoken I truste ye will not say that then must it follow that there is a fygure and howsoeuer thou shall expone the wordes of the cuppe thou shal be driuen to grant the same of the bread for no thing can be said or alledged of the latter part of this mysterie that is not to be vnderstand of the former So now then as the cuppe by the interpretation of Luâ—eâ—s and Paulus Is the couenant in the blood of our Sauioure the same shall we affirme of the bread to wit that it is the couenant in the body Now striue cry out laubour trauell and do what you list to inuert this thou shall haue to do with the holy Spirite of God declaring plainely that the will of our Sauioure is in no wayes concurring with such an omnipotencie as thou thy fellowes hath forget of these wordes this is my body fondly and vainely exponed after the letter I pas by the common maner of Scripture calling the Circumcision by the name of the couenant the Pasouer lykewise whereof they were but Simboles and signes and suche other places seruing to this purpose and will pas forwarde to the wordes of Chrisostomus which this glorius Doctor who will seme to be so beasy and diligent notes to be written in the. 48. Homilie vpon Iohn where I darre boldly affirme there is no such mater nor wordes for that homilie is written vpon the. 7. Chap. of Iohn and is spent wholy vpon the obseruation of the Sabboth Hereby it is easy to perceaue how vainely ye ascribe such reading of the Ancientes vnto your self as in your writinges ye â—ake vpon you that ye will seme in the eyes of the people to be the onely he in this Realme versed in antiquitie And now to say my iudgement frely I truste ye haue no workes of such men as ye draw your authorities out of but onely hath I can not tell what lytle scabbed treaâ—â—es of Eccius Cochleus Hosius Stanissans youre new start vp Campion and of such others of your factioÌ„ and taketh out of them such thinges as ye think may serue to your wicked and blasphemus purpose What credite now or what authoritie oght to be giuen to such places as thou draweth out of the Doctors who â—elyke neuer hath sene there workes nether yet knoweth to what purpose they speak if they speak of their owne mynde or of their aduersaries whither they speak by an interrogation or conclusiuely and determinatly whither they speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is excessiuely to extoll the dignitie of the mater they haue in hand which is not â—â—are in this Author or simplie Thus the Text it self is to be considered that it that preceadeth being conferred with it that followeth the mynde and sentence of the Author may be knowen perfytlie Not that I will hereby damne yong men who ether excluded by tyme or els lacking bookes muste giue credite to good authorities but in this man who will seme to be an other Anacharses Inter Sordidds Scythas it is intollerable who is sequestrate frome the common societie of men and trauell in the common wealth hauing not els to do but that he hath inioyned to him self that is to ly by a pleasing bray and cast in stones to trouble the faire and cleare rinning watter This thing I say againe is not onely intollerable but moste worthy of all punishment But to the purpose I haue said there is no such mater entreated iÌ„ the place cited by this diligent Reader In deid in the same Author we shall read not vnlyke to this in his 83. Homilie vpon Mathew his wordes are They be not workes of mans power propounded who then made them in that Supper the fame worketh them now We occupie the rouine of Ministers but he that sanctifieth them and changeth them is he meaning our Sauiour who did appoint and institute this action This in deid being well considered shal and may be vnderstand to be spoken more by a Rethoricall amplyfication to extoll the excellencie and worthynes of this so great a mysterie rather then spoken according to the simple treuth of the mater It is knowen well ynough to any man that is but mid way familiare with this Author that he is somwhat excessiue in such amplyfications somtymes playing the orator rather then the simple Theologien This I were able to proue particularly by sindrie things entreated by him if the tyme should suffer but yet I se no such things in these wordes whereof you haue any occasion to brage or reioice For in this that he sayeth they bâ— no workes of mans virtew propounded Who did eueâ— think or teach other We be well teached by Iohn the Baptiste of that defference in ministration of Sacramentes that is betuix the inward worker and giuer of graâ—e who is Christe Iesus and the Minister who onelâ— worketh and serueth outwardly so that howsoeuer 〈◊〉 shall at the appointment of our Maister Minister and practise the action Yet is it not the work of mans strenth nor power nether is there an part thereof to be ascribed to him but all whole to be vendicat to the instituter in that that not onely he commandeth it to be done and nothing is done but at the prescript of his commandement but also he is he who giueth the power the strenth the energie to it that it may profect and frutrifie vnto the receauer and in this maner the cause giuen by Chrisostome is verie good that he is he now that worketh who wroght then So that there is no defference betuix that action that wes then practised by our Sauioure and it that is now done to his imitation by vs we but haue the place of ministers it is he that sanctifieth and changeth that is to say it is he by whose ordinance and commandement this whole action is hallowed and sanctified For the action it self if it shal be considered it shall seme and appeare verie vile and of no price yet seing there is nothing done but at his commandement practised by him self allowed by him we as becometh well instructed Children doeth iudge it to be worthy of all reuerence whereof we haue his warrand being commanded so to do in remembrance of him till he come This then is the sanctificatioÌ„ that this Author speaketh of here and no such deuillishe incantation as thou wold pretend which dontles wes vnknowen in the dayes of Chrisostome But least thou shal insist vpon the latter word of changing I will trauell to oppen vp the mynde of the moste Ancient Fathers in that part for they do vse that worde often not to signifie any such change as ye fondly haue deuised and inuented but onely willing hereby that we should all before that we shall offer and present our selues to this table consider the dignitie praise and prerogatiue of this heauenly banked that
Poete speaketh and after him Plinius to the Emperour Domitiane esteame these my â—owes to somwhat If at any tyme it should please the goodnes of God to moue the hart of the Quenes Maiestie to take this Treatie in hand and read it then had I reported the full pryce of my laboure then were I fully satisfied In reading ye know my Lorde how we oght to lay asyde all affection weye the arguments consider and examine the pith of them hereafter pronounce and iudge for there can be no greater inimie to the treuth 〈◊〉 A foreconceaued opinion of error confirmed by long antiquitie and a certane progres of yeares and yet we know as Peregrinus the Philosopher sayeth that the treuth is doughter to the tyme howsoeuer it shal be suppressed and buried as Democritus sayeth in the pit yet wil our God bring it to light and declaire that that is not the treuth that is approued of many but that that he hath reueiled If thus I say our Souerane should enter in work then I dout not but she should consider the equitie of our cause then she should haue a florishing common wealth then should her G. Liges be assured of tranquilytie obedieÌ„ce that as she craueth the seruice of our bodies and substance so we may moste hartly and glaidly discharge our selues before God and the whole earth our hartes being ioyned together in vnitie of doctrine which is the onely and most sure bande as Augustine speaketh whereby the hartes of all are conciliat ioyned yea and reteyned together Thus I commit her Maiestie to the protection of the moste heigh who hath in his handes the hartes of Princes and turneth them to and fro at his good pleasure and will and wisheth lykewise to your Lordeship the increase and aboundance of the giftes of his holy Spirite that as he hath begunne the worke in your handes so he will assist you to the end as we may luke continually for the lyke conforte And so faire well in the Lorde Iesus Christe At Edinburgh the penult day of Iuly 1563. Your Lordeshipes moste humble and obedient Seruiture George Nay ACcording to the approued laudable and receaued vse of writers that do trauell in any argument of consequence I haue iudged it verie necessarie to admonishe thee good reader of the fyle ordor and maner that I haue followed and obserued in this my answer and confutation of the Abbote of Crosraguels masse For it may appeare strange at the first face that for a smal tractie and volome not exceading the boundes of threttie small leaues direct forth and sent by him he shal receaue hard by fourtie sheites of paper in greatest and fullest measure Secondly it may be asked pereuenture that in suche aboundance of flourishing ingiues in suche welth of solide iudgementes in suche plentie of eloquent men and perfection of letters tongues and erudition as I may treuly affirme ether wes neuer at least these thousand yeares wes not that this charge should be laide to me or by me vndertaken For in that one may appeare temeritie and rashnes in that other arrogancie and lack of iudgement Somthing thridly may be inquired of our long silence in consideration that this our Abbote hath continually barked from the beginning of this mercyful visitation of our God and reformation in Scotland yea and set forthe some thinges that be plainely red and euerie where to be found that the rest of his workes which be no les pernitious be neglected and this onely hath bene iudged worthy of answer To satisfie thee good Reader in the first head thou shal vnderstand my studie and trauel to haue bene to make all thinges plaine and sensible aswel of Scripture as of antiquitie for in this no dout lyeth the cause of his shortnes and of my prolixetie not that I haue bene any wayes long in this argument which vndoutedly requireth an ample tractation but in respect I speak of his compendiousnes and obscuritie In the maters of Scripture it can not be denyed but he hath bene as I note in some places â—ther sleuthfull negligent and obliuius or els so addicted to his owne iudgement wherein he confidis not lytle that whatsoeuer he hath iudged of any place the same should the Reader immediatlie approue and without any stay or impediment esteme it for a verie vndouted treuth To prike forward to this the imprudent and vnskilfull Reader We obserue his craft to be to alledge and cote in the margen the authorities of Scriptures Fathers and councils as should appeare to the Lector that all that is alledged by him is spoken out of the mouth of suche Authors as he there notes In this part I am driuen to produce euerie place oppen vp the mynde sense and vnderstandiÌ„g of it and satisfie to euerie thing can be obiected because the danger is so great that if I should pas by any thing with silence that incoÌ„tinentlie should be iudged to make for his partie In the Fathers and councils I foresaw somwhat more that they hauing almoste continually in mouth solemnities of Masses Sacrifices Hostes Oblations worshippinges Myrackles and suchlyke I feared that these thinges should be interpreted and vnderstand after the superstitious vse that we haue sene rather then according to the mynde of the Author and the practise and custome of that tyme. Here am I constrained by conferrence of places to shaw the mynde of the writer and by the consuetude then vsed to declare the naturall intelligence of euerie thing which part as it hath bene to me painefull and tedious so I dout not but it shall not onely be to the vnlearned confortable where they are assured of the antiquitie but also to the learned they being releaued of the werisome wadiÌ„g through the Doctors and to bothe shall this my lauboure serue for a Mirror to behold the great puritie the godly lyfe the care ouer the poore and the liberalitie of the primitiue Church and the old Fathers which being conferred with the exemples of those that vanteth and brageth of the tytles of successors may be knowen how far they be not onely fallen from the puritie of the doctrine but lykewise horrible declined and degenered in all good vertuus and maners This shortly for answer to the first head In the Second head I shal not be verie long the ordor of reformed persones we know to be subiect to the commandement of the Church without all shift tergiuersatioÌ„ or repugnancie What is the iudgement and opinion of men of letters of me I haue not to inquire the occasions mouing theâ— to laye this charge to me moste vnable amonges many hundreth ar vnknawen But alwayes God be preased my duetie I know which is all particulare respectes and considerations layed asyde to giue and dedicat my self holye to the seruice proffect of the Churh of God Iudgeing it rather my part and office in obeying there honest charge to euenture my fame and estimation then in disobeying
and schifâ—ing to be estemed contumatious and fearfull The argument I knowe to be vnplausible odious till a great noumbre and they not of the lawest sorte But vnder protestation I speake of the particulare offence of any that simplie I prosecute my mater and declares my iudgemeÌ„t frelie wherin I dout not but euery man wil tak in good part that I gentlie and with a liberale hert doth offre euer submitting my self to iudgement correction In deid the raling and babling forthe without all modestie vpon the ministers of God hes moued me to be somewhat scharper then my nature beares or yet the Law of amitie requires with the Abbote But in that let euery man be assured that nether haue I bene so hoite as he moste iustlie haeth deserued nether yet do I meane any thing but of the qualitie of his mynde without any further respect Which vnfeynedlie I protest euery where doeth displease me with all the learned and Godlie As to the speaking somtymes in the singulare somtymes in the plurale nombre that my lorde knowes well yneugh to be the maner of speaking in all tounges and of all writters in suche cace In the thrid poynt iÌ„ verie deid I may say that before this boke wes deliuered to me I neuer had sene none of his workes yea and I beleue that the most part of his writtings be ether vnsene to the rest of my brethren or at least they that they haue sene they haue iudged vnworthy of any aÌ„swer The causes of their silence may be easelie gathered out of Lipriane against Demetrianê° whome he along tyme barking and continually inueying against God did contemne iudgeing it better to winke at his ignoraÌ„ce theÌ„ by answer to stirre aÌ„d prouoke him to a greater phrenesie We know wel yneugh the nature of such men that rather by answer they be kindled inflamed to burste forth theÌ„ to receaue any instruction or be moued to conteane themselues within the boundes of modestie and shame fastnes Cypriane adduceth sindry places out of the Scriptures as Thou shal say nothing in the eares of the vnwise least when he shal here he mock at thy witty speaking and in an other place Thou shal not answer to the foolish according to his foly that thou be not lyke vnto him We be warned by our Master not to cast holy thinges before Swyne Many other causes may be adduced of their silence which should moue any man to beare with these meÌ„ for a certane tyme in esperence of some amendimeÌ„t But where the euil is incurable and danger appearing to the simple then the brydle is â—o be loused to the tongue and the pen sharped to the battell not for the satisfaction of suche meÌ„ that giuen to coÌ„tention be indured aÌ„d wrapped vp in all blindnes and obstinacie but in consideration of the good and vnlearned Rearder who may here be seduced and caried out of the way by a blinde guide I haue trauelled here to comprehend his whole boke in this my answer I haue broght forth his argumeÌ„tes word by word wherein if any faut shal be found let it not be imputed to me but ether to the author him self or els to his scribe To the argumentes I haue answered formally in my iudgement his wordes be noted in the margine with this marck so that the Reader may easylie discerne betuix his text and my answer Something 's in the latter part of his boke as nothing aperteniÌ„g to the mater by his own coÌ„fessioÌ„ I haue only touched not fully recited The mater is â—fortable seing as it were two aduersaries Iuning haÌ„d to hand in a feild contending for the victorie These were the principall thinges I had to forwarne thee good Reader praying thee to tak in good part this my trauel Thus I commit thee to be guyded by the Spirite of the Lorde Iesus in expectation of better when God shal giue it vnto me and when the occasion and opportunitie shal serue At Edinburgh the 15. of Iulie 1562. Heir followeth the Confutation of the Abbote of Crosraguels Masse made by maister George Haye TREV it is that before this boke of the Abbote of Crosraguels wes set furth and published sindrie and diuers were the opinions of men concerning it For the sorte of them that be coÌ„monly tearmed Papistes aduersaries to all trew Religion thoght in verie deid that they should receaue such a confort yea such a Gun as no munition myght withstand no strength resiste nether yet any maner of force repel They were encuraged by the brute and fame of the man who onely wolde appeare in these tymes to haue dexteritie of ingyne helped and auanced by long progres of tyme spent in good letters yea aÌ„d besydes the Scriptures of God will also appeare to haue the conference iudgement and authoritie of the ancient Fathers and councils which it may seme to the Reader that he feadeth not vnlyke to the nyne Muses in his bosome I my self hauing hade some tymes credit and acquentence of the man loked for somwhat that might haue troubled the coÌ„sciences of waiklinges and of such as stayed them selues vpon a glistring and semely Ymagination of mans heart rather then vpon the written and reueiled treuth by the spirite of God For it wes not vnknowen to me how familiare he hath bene with the scolastike Sophisters their thornie questions and scabrus conclusions yea and some of the ancient Doctors whose writinges what by ignorance of tyme seduced what by affection caryed away I thoght wel he should wreist to his vngodly opinion So that I wes driuen not without sobing groning syghing and bitter teares to lament aÌ„d bewale the state of the simple and vnlearned who in such repugnancie of contrarious opinions could not wit whereunto to cleaue nor what they should follow And to speak frely on the other part in respect of the amitie that hath other times interceded betuix the Abbote and me I wes not lytle moued that he for I can not tell what applausion fame to be reported of the wicked and vngodly shoulde hasserd and euenture his existimation in so impius foolishe and vaine a purpose that he not vnlyke to the GyaÌ„tes should oppugne the manifest treuth of God and so to giue him self forth a baner man to all the wicked in a disperate cause And fynally that he should giue and bestowe his tyme so that it myght seme rather that he proceadeth from the horses to the Asses as is in the Prouerbe then from the Asses to the Oxen. This my querimonie wes common to all the learned godlie who as they compleaned vpon the entreatment of the simple so did they wonder that a man of his owne studie without all conference with men of letters yea and neuer hauing hard the doctrine teached but seperate out of the Tentes of the people of God to a certane corner and Celle asyde to be rauished to suche a phrenesie as to damne