Sacrifices and preisthead to haue bene vtterly abrogated and taken away by the Sacrifice of the croice ye adde Now man we consider that Iesus Christe our Sauiour knawing that the Sacrifice of Aaron being the Sacrifice of the auld Testament was to ceaâ—e and take ane end be the death and passion institute a new Sacrifice according to the ordour of Melchisedec As this latter part is wicked and fals so oure Author purposlie pretermitteth the preisthead making no mentioÌ„ of it but of the abrogation of the Sacrifices onely and institution of an other in their place according to the ordour of Melchisedec But here may be demanded of you if he institute a Sacrifice according to the ordour of Melchisedec why did he not appoint Sacrificers For there can be no Sacrifice without a Sacrificer nor oblation without a preist as we speak now If thou will say that your shauelinges be Sacrificers then will I demand of you their vocation I am assured by the Author to the Hebrewes that the dignitie of preisthead apperteaneth to the Sonne of God as also witnesseth Dauid in the. 110. Psal. which he neuer did communicat to any other it being of such a nature that it could not be transferred If I should discend and shaw the maner of the creation and making of your preistes it might moste iustly appear that ye haue broght againe the verie preisthead of Aaron abrogated as ye haue confessed by our Sauiour so that in the word ye grant it to be taken away which by the fact it self ye establishe Thus then ye pas by the preisthead of set purpose in the latter parte of your answere â–ª Because ye perceaued that it should subuert your whole fundation Iames vrgeth and thinketh him not as yet satisfied and so driueth this new Ingynour that coÌ„passeth maters so craftilie that he can make of one two to bring againe and repeat the wordes of the institution do this in remembrance of me By the which wordes he â—ayeth our Sauiour gaue not onely commandement to eat his body and drink his blood but al 's to make an oblation Iames yet as before granteth the commandement of eating and drinking giuen but beleueth that he wil not proue properly by the wordes of the latter Supper that our Sauiour coÌ„manded to make any oblation of the bodie and blood This new diuine according to his nature and vse taketh the mater vpon hand and promiseth to proue it properly That he maid oblation of his body and blood in the latter Supper be the wordes of the same saying take ze eat ze this is my body quhilk is giuen for zow baith in ane effect It appeareth that there lacketh some word here as to me I giue yow your owen wordes as they be in the Text which came to my handes Here Iames shrinketh with the mater and is introduced improuing the allegatioÌ„ of the wordes that our diuine may seme and appeare able to expone and interprete the Greik Text and the proprietie of the worde tyme and other accidentes falling to the worde but how he is besene in the tongue we shall after here It appeares sayeth Iames to me that ze rehers the Text wrang for the Text sayis this is my body quhilk salbe giuen for zow that is great difference betuix is giuen for zow and salbe giuen for zow Vpon the mergine it is noted that Iames speaketh of the authoritie of Paule 1. Cor. 11. who vseth the word _____ which verâ—e signifieth not giuen but broken I grant that they are to be taken in a signification here but by this it is easy to espy how thou art vearsed in the Greik tongue as may lykewise appeare by it that followeth when thou alledgest Erasmus To Iames he answereth on this wife Ze salbe assured that thir wordes are spoken in the present tyme as testifeis the excellent Clerk Erasmus according to the Greik Text quhilk is the natural Text of the new Testament the maist pairt Ye shal be assured in deid of the whole howsoeuer some doeth iudge of the Euangel of S. Mathew who no dout hath written in the Greik as may euidently appeare in the places recited out of the olde Testament by him in the which he followeth the Greik translation of the 70. interpretors and not the verie Text of the Hebrew yea and whatsoeuer is iudged by some in lykemaner of the Epistle to the Hebrewes but in this we haue not to insist Trew it is that these wordes _____ are red in the present tyme and yet they are to be vnderstand as spoken in the future as the vulgare Text beareth and as Castalio some others doeth plainely translate them and the sense requireth the same Well let vs procead I will say with Iames Geuing that thir wordes war spoken in the present tyme zit thair is a defference betuix thir wordes this is my body quhilk is giuen for zow and offered for zow To this ye answer partly as ye had bene auised with euerie man Thair will no man say ye of iudgement or learning mak difference betuix thir wordes geuing for zow and offered for zow As toward the effect albeit the phrase and maner of speach differs I darre not take vpon me iudgement nor learning least I shall seme to arrogate somwhat to me impudently but the existimation I will with all sobrietie referre vnto the Reader alwayes I will trauell to shaw that there is a great difference betuix giuen and offered and that not onely in the signification of the wordes but also in the persones that be the giuers and the offerers I truste thou will not confound these two tearmes in Scriptures for many thinges we darre affirme to be giuen that be not offered oblation and Sacrifice be one and yet we darre not affirme euerie gift to be an oblation and Sacrifice We be teached plainely that the Eternal God gaue his Sonne vnto vs yet we wil not say that he offered him vp and Sacrificed him to vs for this onely conueneth to the Sonne him self to make oblation of his body and blood being appointed by God to this office Besydes this if oblation and gift should be thus confounded as thou wolde persuade then should it follow that as thou goest about to proue that there be two oblations of our Sauiour so shal I adde the thride that wheÌ„ he wes giuen to the world that then wes he offered I am not ignoraÌ„t that the whole course of his peregrination here may apperteane and be referred to his offering But we do cal that properly and specially his oblation when he entereth in the Battel and conflict with the aduersarie powers the tormentes and panes of death and the anguishe and thrist of mans Saluation euen till his departing I will not deny but the godly interpretors may in this place take these two maner of speakinges to an effect referring them bothe to the Sacrifice of the croice as they oght to be but seing
to the Lord of the fruit of the ground and Abell also him self broght of the fructes of his shepe and of the fat of them and the Lorde had respect vnto Abell and his offerring but vnto Cain and to his offerring he had no regarde In the answer to this where it is pretended by this reasoner that there is no coÌ„mandement giuen in the Text to ether of the brethren so to do albeit the place of the Author of the Epistle to the Hebrewes may serue to the refutation hereof yea the Text it self new rehearseth allowing Abell his work the Author to the Hebreues ascribing the praise of fayth vnto it Yet will I trauell somewhat further and prufe by this Text that no dout they were thus instructed by their Father The maner kynd of lyfe which they did follow wes no dout godlie and laudable for the manuring of the ground wes commanded of God and prefered to all other exercise and lauboure by the antiquitie The feading of the Cattell wes no les honest then profitable yea and this whole lyfe as it is moste simple and clene and impolluted so it is moste naturall Whereof we may collect that they did bothe exercise them selues in lauboures approued of God moste necessarie to the releif of the coÌ„mon vse of the lyfe of man so that there can be no dout but they were well instructed by their father Seing they do exercise them selues bothe in offerring vp of Sacrifices so that in the lyfe of Cain to the outward appearance no man shall find faut vsing himself deuly to his God and winning sustentation wiâ—h all leafull and honest meanes to him self and his houshold For how shal we think that euer it should haue ascended in the gredy and wicked hart of Cain to offer vp in Sacrifice to God of the feuer of the ground if the Father had not teached him Yea and coacted him as it were This I think ye will not deny but if ye ask where is the coÌ„mandement giuen to the Father To answer hereto we shall rehears somepart of the Chapiter preceading principally that notable and confortable sentence where it is said I shal put Inimitie betuix the sede of the SerpeÌ„t and the sede of the woman he shall break thy head thou shal bruse his heill in the which wordes no dout the promes of the Sauioure is conteined and the meanes signified whereby Saluation wes to be procured vnto man and that by the Sacrifice of his death whereof all Sacrifices were figures Do we then think that God hauing thus rased vp maÌ„ from the pit and the goulf of death giuing to him some certane smelling of lyfe being new casten out of paradise hauing lost the syght and contemplation of that tree which wes a Sacrament vnto him and a pledge of immortalitie do we not think I say that he appointed him these ordinarie exercises of Sacrifices whereby they might be reteaned in continuall remembrance and protection of that Sacrifice of the croice offered vp by the Sauioure and out of the which Saluation floweth vnto all God forbid that we so shall think that the Sacrament of Gods fauore being taken from the Fathers when they were eiected out of paradise exiled and debarred from the tree of lyfe that then there wes no esperance of releif and succoure leaft to them their posteritie but altogether denuded spoyled of all confort God forbid I say that we should think so but rather in the Sacrifices which were not vainely and rashely inuented by man but commanded from aboue by God but rather in the Sacrifices I say againe there wes a sure infallible and vndouted argument of esperance giuen of our reconciliation againe with God and how we should atteane to the lyfe lost before by our rebellion For plaine it is that the Apostle ascribeth the praise and worthynes of this Sacrifice which is offered vp by Abell to faith whereof it followeth moste certanely and necessarly that it wes not done without the commandement and expres worde Further we know euer trew obedience to be more acceptable and pleasing to God then any Sacrifice for out of obedience we may well affirme all virtue to flowe and procead which being astricted to the word as we haue heretofore said it followeth well that nothing caÌ„ be approued of God but that which he hath commanded Thridly since our God is constant and euer lyke vnto him self darre we say that at any tyme he praiseth and deliteth in any outward and externall worshipping or oftentation How can it then but follow necessarlie this thus allowed of God thus approued by his holy Spirite but it wes offered vp vnto him spiritually so that we shal not here say that the Fathers were mocked their Sacrifices being but naked emptie and vaine cerimonies which were prescribed to them For vndoutedly these cerimonies signified an hier mater and that moste coÌ„fortable which can not be seperated from the word seing that the onely thing whereby the naturall liuely and approued honoring of God is decerned and tryed from the bastarde and superstitious is the inuard treuth and symplicitie of hart Thus may we plainely se that God expelling vs from the tre of lyfe in the which he had first sealed the certitude of his beneuolence towardes man and assured him hereof now by other meanes and wayes declareth him to be a mercyfull and a propitious God againe for in these offerringes besydes that they declared them to receaue all at the handes of God there is further included in the slaughter of the beastes and spilling of the blood to wit a respect vnto that which is mentionat in the sentence recyted But these thinges can neuer be vnderstand if the ordor of Moyses in the writing of the historie be misknoweÌ„ who in consideration of that treuth and constancie that lyeth in our God is not verie curyous to rehears euerie thing precept and commandement in the own place but rather remitteth the charge which is general vnto the allouance of a certane fact proceading of it as is in this cace But ye will say there is no mention hereof I answer that albeit it be not in plaine tearmes yet in that that we reid the promes yea and lykewise we reid that it wes an ordinarie thing and accustumat aswel by the wicked as the godly let vs assure our selues that it wes not without the commandement of God But these maters this cunning clerk passeth by affirming thinges to be moste trew which are declared to be moste fals and impious and goeth about to refell some exemples which godlie preachers vsed to imprufe the vaine and fond inuentions of Ypocrytes who thinketh God to be appleased with whatsoeuer thing they inuent to his worshipping And yet contrarily there is nothing acceptable to him nor that he seaketh more of man then obedieÌ„ce in simplicitie without declyning to the right or left hand which sentences
now murmilling somtymes displaying furth his handes now cōtracting them And fynally doeth not els but gaseth vpon the swellowing ouer of a peace of bread and the vglie and shamefull licking of a cuppe without any ciuilytie If in the beholding of this lyeth remission of sinnes in deid they are easie to be pardoned If we shall say that the preist as he taketh the whole to him self so onely obteined he forgiuenes of his sinnes then the people is heauily intreated and at an euill point when the harlote and the ignorant preist shall haue the whole This is mirrie to refresh the reader and yet is moste trew for this wicked and deuillish opinion of remission of snies by masse hath enuennomed all Christēdome and drowned it vp so that she allone wes esteamed to be the lady the plyght and souerane Anchor yea and the porte of all benediction and Saluation What blasphemie and derogation to the blood of Iesus Christ To his dignitie honor and preisthead hath proceaded hereof as it is now manifest to euerie one so in the refutatiō of this we are driuen to speak somwhat And firste wil I demād of this Romish Doctor where did he euer here that theie wes any Sacrifice instituted without a Sacrificer We knowe that the Author to the Hebreues Vendicates the dignitie of preisthead wholy to our Sauioure whose preisthead he calleth there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say of that nature that it can not be transferred into an other The argument of the Apostle is verie cleir in the 7. Chap. where he giues the cause of the multytude pluralitie of preistes euerie one succedinge other because they were mortal and subiect to death ād so could not remane But no such infirmitie falleth in our preist the Lord Iesus who hath offered vp him self in a ful satisfaction and recōpence for all our sinnes and that ones the vertue whereof remaneth perpetually and yet desisteth not to execute the other parte of the office of the preist euer interreading at his Fathers handes for the offences of the people euer liuing as the Apostle sayeth for that cause How then can this Sacrifice stand without a preist How can there be any oblation without a Sacrificer Secondly we be plainely teached by this same author that there can be no remission of sinnes without effusion shedding of blood In your masse there is no shedding of blood for ye call it on vnbloody Sacrifice but how iustly after shal be cōsidered How then darre ye promise to your selues remission of sinnes thereby Thridly if ye will pertinatiouslie insist and will it to be a Sacrifice necessarly it shal follow that it that is offerred shal be slaine If Christ be Sacrificed in euerie masse then shal he be moste barbarously and cruelly slaine euerie day in ten thousand places for ye affirme plainely that ye offer him vp vnto his Father This is not myne but the Apostles argument in the same Epistle if it had bene neidfull to him to haue offered him self ofter then ones then should he haue suffered oftentymes since the beginning of the world It followeth then cleirly that since ye take vpon you to offer him vp at all tymes in euerie corner that ye do that that is in you to put traterous and blody handes vpon him Your shiftes and subterfuges are well knowene to me firste that ye christ not successors to our Sauioure as if he were dead and vtterly taken away but suffraganes of his Eternall preisthead But if the wordes of the Apostle be well examinat and considdered aryght they do proue manifestly that nether neadeth he a successor nor yet a suffragane seing he is euer leuing and ready to execute yea and executing his office euer present with his Church and neuer intermitting the office laide vpon him by his Father And this his Sacrifice he dide ones offer vp by vertue whereof remission of sinnes is obtened to all that beleued In the office of intercession he is cōtinually occupyed as we haue somwhat touched so that in no part of his office can he be ether esteamed sleuthful absent or so occupied to require a Suffragane ether yet mortal and subiect to death that he should neid a successor Hereby I trust it be sufficiently declared your masse to be no Sacrifice and so your diffinition to fal in that point and so haue ye to lybell new againe To that ye say the Lordes body is really conteined vnder the formes of bread and wyne I wonder ye make no mention of the blood of our Lorde aswell as of the Body but in this ye shaw well where ye learned to wit at Sorbone and not at the Scoole of Christe for Christe instituteth and vseth two seuerall simboles of his body blood bread wyne but you as ye are teached of your maister Sathan doeth think that nawise neidfull In token whereof ye haue debarred all Christianes except a certane shauelinges from the one part of the Lordes table and hath reserued the cuppe all whole to your selues and in deid God be praised it is not euill sent vpon their boched faces Albeit that Iesus Christ the Author hereof doeth plainely command that all shall drink and this wes euer practised in the primitiue Church yea and euer reteined by the ancient Fathers howsoeuer ye take vpon you in your stinking diffinition that it wes so instituted by our Sauioure in remembrance of his death and passion so lyghtly not onely do ye pas by the holy ordinances of God but also the shedding of his blood In the Second diffinition which appeareth to conteine a certane correction of the former Ye call it a commemoration and remembrance of Christes death and passion In deid it is certane that our Sauiour willed and cōmanded that action which he had practised to be done in commemoration of him and after him Sainct Paule giueth charge lykewise that how so oft we shall eat of that bread and drink of that cuppe we annunce and furthshaw the Lordes death till he come But the masse to be that action ether yet to haue any affinitie with it being altogether al 's contrarious as the heauen and the earth lyght and darknes the day and the nyght he is more nor mad that tholeth hī so to be persuaded But of this repugnancie we will haue more ganing occasion to speak when as we shall atteane to that place where of set purpose you do handle the aggreance of the masse with the Lordes table and the diuersitie Where ye pretend the bread the wyne to be consecrated execrated I darre say boldly for consecration haue ye none according to Christes institution I trust there be none that euer hath sene the action of the Lord Iesus practysed ether yet hath red the wordes of his moste blissed institution that will consent or aggre thereto for in his action we read plainely that he take bréad gaue thankes brake it gaiue it
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
then be suffered in the Tastament of our Sauiour which not onely is innouated and changed but altogether cancelled defaced distroyed by the masse which is as it were a new maner of Testament diuers and contrarius to the other trew laufull Testament of Christe writtâ—n by the Euangelists yea and if I should affirme euerie masse to be as a certane and new Testament seing they promes euerie one a new remission of sinnes a new conques and acquisition of grace so that Christe muste come againe and by his death or by vnnumerable Thousande death is confirme these new Testamentes so that howsoeuer many masses they be so oft shall he die For the masse directly tenderâ— to that that Christe shall die againe for the Testament 〈◊〉 haue no authoritie without the death of the Testator The masse is a new kynde of Testament promising large remission of sinnes and incres of grace by the vertew of the worke it self Ex opere operato as they say then muâ—â— Christe die according to the multitude of masses for there can be no remâ—ssion of sinnes without effusion of blood as we haue heretofore rehearsed in euerie masse there is bragged remissioÌ„ of sinnes there then muste be a Sacrifice â—â—aine and blood shed Christe then muste be cruelly murthered in euerie corner at the appetite of a shaueling for tuelf pens yea and hath suffered oftentymes yea many million of tymes since the Papistes begon to erect the monstrous masse 4. The last is that the whole fruct of the death of Christe is wholy taken from vs by the masse For who I pray you may think him self redeamed by the death of Christe seing a new redemption is offered and ê“posed in the masse â–ª Who shall think his sinnes forgiuen him in the blood of our Sauiour a new remission being offered in the hearing of a masse Thou will say pereuentur that we haue no remission of sinnes in the masse but in consideration of the passion of our Sauiour I answer thee againe that is asmuch to say we be redeamed in this consideration by the blood and passion of Christe that now we shall redeame our selues againe by the masse For this is your doctrine plainely that ye offer vp Christe to the Father in the masse that by the vertew merite of that worke ye may obteane remission of your sinnes What haue we further then to do with the passion of Iesus Christe seing euerie man for tuelf pens may hauâ— remission of sinnes by the hearing of a mumled masse by a filthy whoremonger â—o the passion of Christe doeth serue onely to tâ—aâ—h 〈◊〉 shall 〈…〉 Our Sauiour willeth his Disciplâ—◠〈◊〉 to be affixed to that action but 〈…〉 them in thâ—â—â—crifice wâ—ereby â—erpetuall sanctification and reâ—â—ssion 〈…〉 and purchased he teached them the holy Sâ—pper 〈…〉 memorial of his 〈…〉 â—ame 〈◊〉 neuer to be after douâ— in his 〈…〉 as â—â—riste is the onely oblation to 〈◊〉 he â–ª ones offered that 〈…〉 miâ—ht be all whoâ—e 〈◊〉 and aâ—â—â—ted to the â—â—oice and his passion These were the defferences then should haâ—e collecâ—ed if thou should consider the mater aright whereby we may â—alylie espy that the holy table by the erection of the masse 〈◊〉 holy supplaâ—ed trode vnder foote â–ª ouerthrowen an◠〈◊〉 For the Supper we do all acknowledge and receaue as a gift of God with all reuerence humilytie â—â—ankes the Sacrifice of the masse is a price and a kynde of saâ—isfaction giuen to God receaued of him in recoÌ„pence of sinnes What difference is betuix geuing and receauing the same difference is betuix the holy table and the masse Now consider what an ingratitude we shall 〈◊〉 this thaâ— where we receauâ— all at the handes of God and so are wholy affricted to 〈◊〉 to make hiâ—â—eâ—ter to vs. The Sacrament assureth vs that not onely we be ones defrâ—eÌ„â—eâ— from all aduersarie powers by the passion of Christe Iesus but that we haue no lyfe but of 〈◊〉 â—â—ath no strenth but in his infirmitie no incorruption and glorie but in his mortalitie reboke shame and ignominie â—his your Sacrifice singeth an other song that Christe is daylie to be Sacrificed that we thereby may put God in our danger of obligation to grant and giue vs what we shall call for in so farre as there be no kynde of man beasâ— herbâ— stoâ—e infirmitie â–ª 〈◊〉 diseaâ— put it serueth â—or a Salue for a 〈◊〉 to all The holy Table is practised in the whole â—ssemblâ— of the faithfull distribution is made to all according to the coÌ„mandement to testifie and teacâ— how we be all ioyned in Iesus Christe in whome we liue This communion is broken and dissolued by your masses for we see plainely that as the preist taketh vpon him to Sacrifice for the people so doeth they nothing els but gase vpon him and as it were excommunicat as we shall after here when we shall come to the proper counte Now let vs procead where we will haue occasion to declare thâ—se thinges shortly touched at great large for Iames maketh the obiection in this maner It appâ—â—ires that the Sacrifice of the masse dois posture and diminishe the glorie of the Sacriâ—ice of the croice â–ª for 〈◊〉 the Sacrifice of the croice was perfyte in the self oâ— that should 〈◊〉 a new Sacrifice or any ma Sacrifices If here it were repeated and added to this argument of Iames that we haue spoken in the Second difference betuix the masse and the Sacrifice of the croice it thanâ—e not be altogether vnfruitfull Well the same of your answer to the argument 〈◊〉 that the masse obstureth nor deminisheth not the glorie and virtew of the croice but rather aduanceth it being a commemoration of it whereby the fructes of Christes death are applyed The Sacrifice of the croice God be prayseâ— say ye is the Sacrifice of Redemption and of our full deliuerance perfect in it self Nottheles it is necessare that the fructes of the same be daylie 〈◊〉 wit and applyed as by Baptisme the Supper of the Lorde the Sacrifice of the masse and diuers other manerâ— as the Scripture doâ—s plainely teach It is certane that we be â—eached by the Scriptures and assured of 〈…〉 the bloâ—d of Iesus Christe figured and represented by watter in Baptisme of our 〈◊〉 〈…〉 with Iesus Christe as the Apostleâ—â—oeth teach vs find iâ— pâ—aâ—es Of the Lordes 〈…〉 the Spirite of God that all that 〈…〉 read and 〈◊〉 of that cuppe thaâ— they are one with Iesus Christe and he with them thâ—t the 〈…〉 in themselues but in Christ being made participant of all his iustice ryghteâ—usnes 〈…〉 and fynally of all benefytes prâ—cured by the 〈◊〉 course of his obedience and specially for that 〈…〉 him self to the death and that of the 〈◊〉 We know in the predication of his word all his 〈◊〉 to be offered and declared and to be 〈◊〉 by vs 〈◊〉 〈◊〉 These wayes we be plainely teaches in the 〈◊〉 but of
is neuer a syllabe I pas by sindrie maters that might be adduced and should serue properly to this purpose as why at the beginning when this opinion entered in of thy Sacrifice of the masse a loÌ„g time there wes but one in euerie Church yea amonges a great multitude of Monkes and Freares there wes but a preist and an Alter a masse and that but vpon Solemne dayes as we see yet in these dayes but an Alter in the Popes Chappell a masse and that but at certane tymes in the yeare By these thinges I truste it may be easylie espyed of what mynde this Author asceibeth the applycation of the fructes of the Lordes death to the masse euen to foster and manteane all wickednes and impietie to the plaine mockage derision and contempt of God peruersion and supplantation of his holy ordinances defacing and burying of the Sacrifice of the croice fynally to thruste the Sonne of God out of his owen roume to spoile him of his prerogatiue of Eternal preisthead and intruding a preist The Apostle pronounceth that Christe the Sonne of God by his onely oblatioÌ„ ones offered purchased Eternall sanctification to all the Elect of God And in that disputation not onely abbrogateth and wypeth away the Sacrifices of the Law but also fully refuteth your vaine dreame of this sacrifice of the masse Ye affirme your masse to be a Sacrifice by virtew whereof ye haue remission of sinnes and that al 's well to the dead as to the quick The Apostle affirmeth plainely that there is no place now to any Sacrifice since the saying of Ieremie is accomplished and fulfilled when ye are thus vrged ye true to your shift and cryeth that it is no new Sacrifice nor any thing different from the Sacrifice of Christe but the self same The Apostle occurreth to this and denyeth that it oght any wayes to be repeated or reiterat and is not contented to call it a Sacrifice but adioneth that it wes one 's made yea and wholy vendicates the glorie and prerogatiue of the Eternal preisthead vnto the onely anoynted of God so that it can coÌ„uene to none to offer him vp but to him self Your craft to schift you of this is to say that the wordes of the Apostle are to be vnderstand of a bloody maner your Sacrifice say ye is vnbloody but the Apostle affirmeth without any exceptioÌ„ that there can be no Sacrifice by which remission of sinnes is obteined without effusion of blood Last of all ye here affirme that it is a certane applycatioÌ„ of the feuer of that a Sacrifice offered by our Sauiour To this the Apostle answereth for this cause and to this effect the ceremonies and Sacrifices of the Lawe haue bene abbrogated and taken away by the death of Christe because in them there wes memorie and mentioÌ„ of sinnes which they were no wayes able to take away Whereby ye are constrayned and compelled in dispite of your obstinat and indured hart to grant that no such kynde of applycation can haue place as ye haue foolishely deuised Change and turne thee in al 's many formes and figures as the Poyet speaketh of Protheâ—s thou shal be holden so fast and strait by the disputation of the Author that thou shall in no wayes escape He teacheth vs plainely that none is able to offer him but him self what a Sacriledge then is it that euerie preist shall take this vpon him in the masse Secondly he pronounceth this Sacrifice to be one and ones perfited that it can not be repeated in the masse howsoeuer ye affirme it to be the same yet is it offered vp oftentymes yea many myssion of tymes in an hour nothing appearing but a preist euerie where The Apostle pronounceth geue rally that there is no Sacrifice without shedding of blood ye affirme youres to be vnbloody as we haue said heretofore The Apostle when as we shal search remission of our sennes commandeth vs to stay our selues on the passion and death of our Sauiour his Sacrifice and sheweth the difference that is betuix vs and the Fathers to be that they were astricted and bund to a continuall ryte ordaine of offering vp of Sacrifices which we are exempted and deliuered oâ— by the death of our Sauioure Ye affirme plaine against this that the Sacrifice of the croice of Christ can in no wayes serue vs vules the virtew of it be applyed vnto vs by this your Sacrifice 〈◊〉 iudge I besech thee godly Lector of this do not repugne plainely to the wordes of the Apostle and doeth introduce a new iudaisme by pluâ—alytie of Sacrifices and heaping vp of ceremonies Thou goeth about to declaire thy wicked opinion by an exemple drowen out of the medicine where it repugneth nothing that a thing be propyned by sindrie instrumentes This saying is trew but if the medicin shall 〈◊〉 proper instrumentes to entreat handle his patient committed to his cure charge and yet shal take a poysoned Goblet filthy and stinking alwayes trimuâ—e deckt and verie semely without and in it propine to his patient rank poysone making hiÌ„ who hath wholie submitted him self to his faith to beleue that he shall receaue the moste pectoral and confortable potion what shal we think of this medicin what is thy iudgement of him â–ª Is he not worthy of the death This is more proper and pertinent to thy purpose Chrysostome vseth the similytude of the medicine but more properly then ye do as the medicine sayeth he and it be strenthy and of virtew ones being vsed and applyed shall expell the sickenes and is no more to be vsed otherwayes it shall declaire the owen imperfection if it shall neid to be after vsed so sayeth he is the oblation of our Sauiour which in respect of the perpetuall virtew and power of purgation and sanctification ones offered is not to be repeated In that they were commanded to offer Sacrifices as is coÌ„teined rebuke and reprehension of sinnes so in the multitude and repetition of them is tryed the infirmitie of the thinges that were offered Take head now what thou doeth vrgeing this Sacrifice so earnestly and defacing the vertew of Christes Sacrifice which herâ— by â—an not be but impotent since thou will haue it so often reiterat Thou neadeth not to oppen vp our infirmities subiection to sinne and iniquitie to proue the necessitie of this thy blasphemus Sacrifice as we had no other meanes to be assured of our Redemption but by it we haue God be praised Baptisme and the Lordes Supper which we acknowledge to be the holie institutions of Iesus Christe whereby we are fully and perfectly assured 〈◊〉 our deliuerance by Christe and of our coniunction with him Now let vs prosecute the rest Followeth an other obiection made by Iames. Alwayes sayes he all ze quha vses the masse dois not this not is not in the Text that is come to my handes but because the sentence requireth it I
we decline not from the reule of Paule all be done sayeth the Apostle semely and in ordour But that thou hereupon interrest generally That quhasaeuer will vse ony vther ceremonies in the ministration of the Sacramentes nor the kirk hes euer obserued be ê‘petual succession of tyme sen the tyme of the Apostles till thir our dayes thay ar worthy to be cryed out vpon be all the godly Because hereby thou will establishe all these vnsemely beggerly and wicked customes that be vsed in the Papistrie to the great contempt of God and prophanation of his mysteries I answer thee that nether can thou proue so long antiquitie and succession of tyme as thou pretendest nether yet albeit so were wold I spaire to ê“pnounce Anathema an accurse vpon them yea and vpon the inueÌ„ters and manteaners of them lykewise For our God delyteth not in such vanitie Pompe and ostentation Our God reioceth not in beggerly ceremonies vaine appâ—treâ— and luxurius ryotnes but in simplicitie lawlines and humiliation of our hartes without hypocrisie He hath appointed Baptisme to be ministred in watter his merciful promise and see Adoption being before preached his Supper he hath appointed in breaking of bread thankes geuing and distrybution the same he hath commanded of the Cuppe This he hath commanded the cause the effect and fyne of it being first vttered and declared these thinges he hath appointed to be practised in all sobernes and simplicitie Bragge thou what thou liste of antiquitie yea I say if S. Paule him self should introduce or obstruse any other ceremonies such as you haue in the pestilent Papistrie which is nothing els but a verie masse of all heresie and error As the adoration of that bread the bearing about and closing vp of it as it were in a prisone and then to conuoye it to the feildes to take the aire Ether yet this Table that is commanded to be A commoun Table to make it to be a seuerall erecting here an Alter and there an otherr Then may I in deid moste iustly pronounce the wordes of S. Paule if any man be contentius we haue no such custome nether yet the Church of God For no dout all such conuentions are to the wors and not to the better to remoue that which God hath established to set vp the inuentions of men in the place of Gods holy ordinances and so to bring into the Church of God contention scisme diuision debate yea and herisie as the Apostle moste plainely teacheth the verie mynde of the Apostle being thus oppened vp in the wordes adduced by thee Now wil I trauel to shew how impertinently they are alledged by thee The argument of that Chap. is to shew the vices of the Corinthians First in their owen persones when as they conuened Secondly how horrible they had prophaned the Lordes Table haynusly declined from the institutioÌ„ therof First he willeth theÌ„ to follow him as he did Christ as he should say I propone nothing to you but that which I haue receaued of the Lorde Iesus yea in the least one iote that shal be commanded by me ye are assâ—red I haue the warrand of his Spirite I command you nothing but by his mouth no not of the couering of your womens heades nor yet the vncouering of your owen heades that be the men in your prayers and other godly exercises Thus he hauing prouen this by the verie plaine Text of Scripture by the verie ditement of nature here he concludeth saying if any of you wil be contentius seaking further satisfaction and so can not content you with the reasons adduced by me we haue no such custome nor yet the Church of God as he should say we are not appointed to satisfie and make answer to all cauillatioÌ„s that I know captius ingynes can diuise and inuent but to pacifie and quiet the troubled consciences of the humble and lawlie in mansuetude sweitnes and sobrietie And this conueneth moste properly to be laide against you seing your whole studie is to pull back the simple ones to deface the Euangell of Iesus Christe an to peruert his holy ordinances Whither then oght ye or we to be exploded Ye that troubleth all be the manteaning of superstition and Idolatrie with impius King Ahab Or we that are followers of Christe an vrgeth not but the puritie of the Religion with Elias ye that obtruseth to the people fond and wicked constitutions traditions imaginations and consuetudes or we that seaketh God to reigne by his worde and ministration of his Sacramentes in that perfection and simplicitie that he ordeined and left them to his Church Yea ye that braggeth of nothing but of a certane preteÌ„ded antiquitie but how iustly shal be after declared in the conuenient place or we that cleaueth to the trew infallible reule of all trew Religion the reuiled will of God in his moste holy worde I truste that ye by the iudgementes of all wil be exploded and exterminated as God he praised the experience teacheth vs how potently God hath foghten in the defence of his owen cause to the extermination and roting out of the bastard Religion not onely here in this cuntrie but in the moste parte of all Christendome And I dout not but he that hath begunne the worke potently wil continew and conduct it with an out streitched arme to a prosperus Issue and an blissed end Here Iames beginneth to grant him self vainquest in a maner As it is verie easy to ouerthrowe the man who maketh no defence Yet that this valiant warrior and proude Goliath shal not seme to take the victorie to him some cullor of defence is â—â—â—cribed to Iames confessing him neirby satisfied with his answers made towardes all argumentes moued against the masse but yet is not sufficiently suaded that our Sauiour offered vp his body and blude in Sacrifice To this dout of Iames moste iustlie conceaued and moued our dimne replyeth and willes him to haue recourse and marke the diffinition and declaration of the masse alreadie declared and than should he haue moste iuste occasion conforme to the Scriptures to be persuaded Not the les sayeth he to giue zow further suasion ze â—all consider that our Sauiour in the latter Supper institute a Sacrament quhilk ze call the communion and al 's the Sacrifice of the new Testament called the masse sa in the latter Supper he institute baith a Sacrament and a Sacrifice Iames in his answer to this acknowledgeth with all godly that our Sauiour did institute in the Supper the communion and vnderstandeth no such Sacrifice there to be ordeined and appointed For the vnderstanding hereof our blinde Abbote leadeth vs to the Sacrifices and preisthead of Aaron and willeth vs to consider that the preisthead and Sacrifice of Aaron quhilk wes bludy ceased by the bludy Sacrifice of Iesus Christe on the croice quha was the fyne of the Lawe Verie well spoken and we glaidly go with you all
signified is giuen to the signe it self so S. Paule doeth expone this giuen for you to be asmuche as broken for you No man will or darre say that the naturall body of our Sauiour wes broken for it wes writteÌ„ ye shall not break one bone of him Herein there is an vndouted allusion to the fraction of the bread appointed and vsed in the communion and lykewise a plaine declaration how the wordes of the promes oght to be taken Sacramentally and figuratiuely This shortly for the declaration of the wordes Now followeth the latter wordes of the institution do this in remembrance of me which nowayes can be vnderstand of any Sacrifice as ye do expone falslie but of the receauing and of the whole action recited before For these wordes our Sauiour doeth referre to the actioÌ„ preceading take ye eat ye this is my body drinke of this ye all and thus eating and drinking celebrate the remembrence of me to wit that I haue giuen and offerred vp my body for you that I haue shed my blood for you to the remission of your sinnes for if these wordes giuen for you and shed for you to remission of sinnes should not wholy be referred and appertane to the Sacrifice of the croce then should it follow that the Sacrifice of the croce wes not necessarie seing by your interpretation we haue remissioÌ„ of sinnes by the virtew of this action so shal the virtew of the Sacrifice of the croce euanesh Paule exponeth these wordes as I haue not of a Sacrifice but of the receauing do this so oft as ye shal drinke sayeth he in commemoratioÌ„ of me for as often as ye shall eat of this bread drinke of this cuppe ye shall furth shew the Lordes death till he come whereby we obserue that he conioyneth the commemoration with the receauing which ye that affirmeth the masse separateth and diuideth For it is plaine and manifest by Paule that in this publique action in the which he commandeth one to tarie vpon an other and in the which the body of our Sauiour is eaten and his precius blood drunkt That he willeth that we conioyne the celebration of the benefites procured vnto vs by his death with the action it self And that we giue thankes for these giftes and so in nowise willeth he vs to offer his body blood but that we eat and drinke them and so to celebrate and annunce his death that is the great and inestimable deliuerance purchased by his death If any please to speak as the Ancients do and call it a Sacrifice I repugne not so he vnderstand not that Christ is here to be offered for the offences of the people for the sinnes of the leuing and the dead for Saluation and sofurth For he hath by this one oblation one 's made consuÌ„mat and perfected his faithfull and Elect for euer For it is a haynus blasphemie to think that any man may offer vp the Sonne of God vnto the Father as we haue already heretofore declared he being him self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the offerer and the oblation it self as I am able to proue by the Greik Cannon and the Ancients all in one voice Now we offer not his body and his blood the which we be commanded onely to receaue and were offerred of Christ him self the virtew of the which oblation yet remaneth and shal perpetually yea and here they be offerred and giuen vnto vs but we againe offer vp prayers laude praise and action of thankes which we are coÌ„manded to ioyne with this action In these wordes do this in remembrance of me which wordes are exponed by Paule as we haue declared Now this to be the verie Germane sense of the wordes of this action I dout not yea and all godly consciences wil affirme and subscriue that if an Angel of heaueÌ„ should setfurthe any thing against this it is one accurse wherein I haue not trauelled to satisfie the contentius and obstinat persones but because the wordes of the text were wreiâ—ted by this wrouglare of Scriptures I wes driuen to bring furth the godly meaning of the same wordes with all sobrietie to the releif of the simple that by all appereÌ„ce might els haue bene troubled thereby Now let vs returne to our Author who as he hath begunne blasphemusly so he contineueth impudently and as I haue already forewarned you so now shall ye finde his principal studie direct to this that the whole communion may be subuerted and distroyed and his deuillishe masse erected For here he plainely protesteth that this his Sacrifice of the masse Is a mair proper commemoration and remeÌ„brance of the Sacrifice of the croice nor is the communion quhairfore sayeth he the Sacrifice of the masse is called a Sacrifice of commemoration and swa ze may perceaue be the command quhilk our Sauiour gaue to his Apostles saying do this in remembrance of me that he rather appointed the Sacrifice of the latter Supper to be ane commemoration of his death and passion nor the communion In deid maister Abbote I wold glaidly ye should leaue your magistrall and Sorbonik maner of speaking and proue your sayiÌ„gs but God be praised it appeareth that ye be rather a Scoller of Pythagoras yea Pythagoras him self nor a Scoller of Christ Iesus We know that in Pythagoras Scoole there wes no more but his authoritie whereof proceaded this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said it this authoritie ye take vpon you in preferring your pestilent Sacrifice to the holy institution of our Lawe maker Iesus Christe yea and doeth that is in you to euert the holy communion the which I haue shewen heretofore to be called a Sacrifice of coÌ„memoration in consideration that we there giue thankes to our God of that blissed League and couenant that it hath pleased his maiestie to receaue vs in and that in the blood of Iesus Christe althogh improperly in deid yet in that sense not altogether intollerable yea and I wil say further that neuer ye shal find your masse so called being vnknoweÌ„ in those dayes as shall be after discussed when we shall atteane to the examination of the authorities of the Fathers Strange it is to see a man so caried away with his owen fantasy so giuen ouer in the handes of Sathan that he shal repyne against God that he shall renunce and refuse the manifest veritie of God confessed in all aiges to establishe his owen imagination We know the communion to be the ordinance of Iesus Christe practised in all aiges and as I haue prouen by S. Paule the moste liuely commemoration of Christes death and yet will ye set before it your stinkinge whore the masse which neuer had place till these our latter dayes and that neuer without controuersie to the great and greuous grudge of all godly and now fynally fealeth the iust pleague of God being trodden vnderfoote in the dust In your conclusion howsoeuer
to the veritie the treuth and the body in the new without a great Sacriledge Samson is the figure of our Sauiour we read that he played the harlote shal we werifie this of our Sauiour Dauid lykewise being the figure of Christe wes an adulterare and to the crime of Adulterie ioyned slaughter Shal we affirme this of the body which is Christe Salomon wes the moste liuely figure of all and yet he wes caried away a whoring after fals Gods and Idoles at the appetite of his wifes Wil ye find any thing correspondent to this in our maister God forbidde we so think or that any such thoght enter into our hartes So ye see manifestly that of all thing is found in the figure we oght not to feak the lyke in the veritie as we shal shew in the Pashall Lambe shortly We read plainely in the Text that Melchisedec broght furth bread and wyne and that to conforte Abraham and his Armie as before we haue said In deid we may finde not vnlyke to this in Christe that at sindrie tymes in the wildernes he fed the people that followed vpon him they being destitute of sustentation and wearied of the iorney yea and in the latter Supper he gaue bread and wyne to his Disciples And yet I will go further with you that in the Lordes Table we offer vp bread and wyne to be sanctified of the Lorde and that it may be made a Sacrament by him These thinges as I will not deny so they may somwhat conuene But that he made oblation of bread and wyne vnto his Father in any such condition as ye pretende as Melchisedec made none at all so his doing can not serue you to proue your intent yea and when all should be granted to you what strenth I pray you is in an allegorie to set vp any doctrine and make it of authoritie none at all But seing the Spirite of God passeth by this with silence we may iudge it altogether strainge from the purpose If this sobrietie were in this doctor he should not thoâ—e him self to be thus caried away God send you his holy Spirite to lighten your hart and oppeÌ„ your eyes that ye may see and purge your smelling that ye may smell oute Gods treuth and embrace the same Let vs come to the exemple That is na dout sayeth he but the Pascall Lambe was a figure of the Sacrifice of the croce Nottheles that figure was corespondeÌ„t in all partes to it that was done in the latter Supper For quhy we reid that the Lambe was offerred in Sacrifice of the Hebreains in recordation of the benefite the quhilk the people of Israel was deliuered fra the seruitude of Pharo and bringing out of Egypt bot the Sacrifice of the croce was not in recordation of ony benefite bot it was the self benefite the same self liberation fra sinne the same self Redemption fra the captiuitie of the Deuill Quhairfore it was necessare that be the immolation of the Pascall Lambe ane vther immolation besydes it done on the croice sould be signified the quhilk in the latter supper was done than man we conclude coÌ„forme to the Scriptures that lyke as the Sacrifice of the Pascall Lambe wes a coÌ„memoration of benefite and gudenes of Almichtie God toward the people of Israell quhair thay deliuered fra the seruitude and tyranny of Pharo euin sa is the Sacrifice of the Lordes body in the latter Supper called the masse a perpetuall commemoration and remembrance of the gret gudnes of Almichty God quhair he deliuered the haill warld fra the tyranny and seruitude of the Deuill be the Sacrifice of the croce sa the Sacrifice of the croce and the Sacrifice of the masse in all partes are correspondent to the figure and Sacrifice of the Pascall Lambe Now will I call vpon the heauen and the earth to beare recorde to it that shal be now tossed betuix me and this Author and how substancially he proceadeth in the probatioÌ„ to proue by the Pasouer two Sacrifices one in the latter Supper an other of the croice Your conclusion is plaine that by the immolation of the Pashall Lambe an other immolation besydes it wes done vpon the croice shoulde be signified the which say ye wes done in the latter Supper And so will ye of a Sacrifice in figure make two to start furth Ether must ye say that in that the Pasouer Lambe wes Sacrificed it wes a figure of the immolation of our Sauiour vpon the croice or then it wes a figure of that oblation that wes made as ye pretend in the Supper take your chose ye shall neuer conclude of it two immolations as ye fondly trauel to proue To it of the Supper I can nowise aggre for then the veritie shall not coresponde to the figure In the Supper there wes no shedding of blood as wes in the immolatioÌ„ of the Lambe which is the principall point belonging to the nature of a Sacrifice but ye will answer that the LaÌ„be wes offered in recordation of their deliuerance I answer that is verie fals for it wes principally to serue to the figure of that deliuerance and Sacrifice whereby all Sacrifices hath their vigure and by the which we haue all deliuerance to wit the Sacrifice of the croice Ye will obiect That the Sacrifice of the croice was not a recordation of the deliuerance of vs fra the tyrranny of Sathan bot the deliuerance it self That I answer is lykewise fals speaking as ye do strictly For it is onely the instrument by the which of the part of our Sauiour deliuerance and Saluation are purchased vnto vs that beleueth in Iesus Christe Bot it was the Pascal Lambe wil ye say that was offered vp in recordatioÌ„ of thair deliueraÌ„ce In that I say it doeth aggre with the Supper of the Lorde that lyke as in it we are commanded to celebrate the Lordes death till he come so were they to haue remeÌ„brance of their deliuerance so that this is not in respect of the offerring which principally is to be referred to the Sacrifice of the croice whereof all Sacrifices were figures but in consideration of the Lordes Table which wes to be placed and succead in the roume of it and this to be the verie Bermane interpretation of that place it is moste plaine by the Apostle Paule 1. Cor. 5. where he affirmeth Christe to be offered vp our Pasouer and so exhorteth vs to be mirrie and reioyse without any mention of Sacrification and offerring vp of him vnder the formes of bread and wyne Trew it is that in euerie ceremonie vnder the Lawe we haue to consider thre sindrie thinges the first is a coÌ„memoration of some benefite receaued as no dout the Pasouer in coÌ„sideration that it wes a Sacrament broght them in mynde of their deliuerance out of Egypt Secondly we haue to receaue it as an vmber or figure of Christe Iesus as the offerring vp of the Lambe the spilling of
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 Christes body ones offred vpon the Croce whose fleshe and blood by his death are become the verrie nurishment of our Soules according to his owen promes saying and the bread that I shall geue yow it is my fleshe which I shall geue for the lyfe of the warld Playe thou thy self with thy mearie conceait dreaming that he firste offred his bodye and then he gaue it to be eaten We are assured he did offre it vpon the Croce by which onely oblatioÌ„ we haue obteyned lyfe Searâ—h then what thow lest in thy Sacrificâ— of thy masse lyfe shal thou not fynd in it for that floweth frome Christes death only but maister Doctor if a maÌ„ should demaÌ„de by which wordes is this your Sacrifice of the masse instituted if ye answer by these this is my body Then ye grant that there wes no thing offered before they wordes were pronounced Then if some maÌ„ shuld demaÌ„d were the Apostles obedient to Christes commandiment or not It wel be harde to yow to say that they repined in that caise but plaine it is that the bread being broken Christ said take ye eat ye aÌ„d efter subiuned the other wordes then it appeareth that some of the Apostles were busye with the bread before the whole wordes were pronunced And so wolde some captius man and that not without some iuste cause seing ye deale with the mater so captiuitie say that if his body wes not eaten yet it wes in eating before it wes offred thus ye may espy that we can trouble yow if we list for oure coniecture hes more probabilitie nor hes your bolde affirmation Christes body wes offred before it wes eaten because the pasouer wes offred before it wes eaten But suche anxius and to curious obseruation of euery moment of tyme will not serue to establishe and for vp a new doctryne wicked and impius it that is worthy obseruation of the tyme is this in the oâ—e and the vther that the Lorde our God being of mynde to delyuer his people out of Egypt and to see them at libertie he instituted the Pasouer whiche should be vnto them as a figure and a monument of there fredome and 〈◊〉 to all ginerations in the ages to come and that they should be the more diligent in obseruation of his ordinaÌ„ce at that same tyme there wes no lytle dainger appearing to Egypt and they not as yet delyuered he commanded them to do this for we be more moued affected with those thinges that we be teached in the myddest of a great trouble and calamitie nor with those that be repdited vnto vs in al quietnes and securitie for as solicitude and fear maketh a maÌ„ more attentiue war and able to conceaue so do they make a maÌ„ more thankful and myndful of the benefite receaued Lykewise we obserue that our maister sauiour Christ that same nyght he wes betrayed the displeasour and melancholie hauing occupyed the hertes of his Apostles then did he institute his holy supper whereby they should be admonished of there instaâ—te delyuerance that wes to follow at hande Yet since ye vrge the figure and preisseth so earnestlie at the tyme I praye yow answer to me if any Preiste wee disquieted called vpon appoynted for the Immolation of the Easter Lambe ye knowe I truste the contrarie it wes commaÌ„ded to be eaten in euery housse slayne be the maister of the housse without any Ceremonye or circumstance commanded in otheres Sacrifices as of preiste altare and sofurth whereby it appeareth euidentlie that it wes onely rekned to be a Gratulatorie Sacrifice and of the kynd of suche as were called meat offringes no suche as ye meane and this we will not denye to conueine most properlie to the Communion as hath bene clearlie declared Now then a lytle with yow where of proceadeth this your Papisticall Preisthead by the whiche ye claime Authoritie to offre vp the Lambe of God since ye see no preist called vpon here in the figure but the maister of the housse in this to haue the charge Now apply the figure to the veritie and ye shall perceaue how great a vanitie it is to seik the congruence aggrement and similitude of the one with the other in all poyntes for if that should haue place neuer shall I seik one other argument but the figure to euert thy whole purpose as thow alledgest the Sonne of God should be first offred and sacrificed according to the figure then shall it follow that he wes firste slayne syne eaten yea and efter he wes eaten slayne againe as we know Christe Iesus to haue dead vpon the Crioce efter his holy Supper These are the great absurditeis following vpoÌ„ the figures Forther to inquire of the tyme it is vaine and â—urâ—uâ— yea and foulishe to lead any probation thereby an establishe any thing any wayes doutsum let be it that is manifestlie wicked Here Iames is moued seing this dimne bryng all his probations out of the figures of the olde Testament to vtter his Iudgement and think that the figures of the auld Testament ar noche sufficient confirmatioun of the maters of faith concerning the new Testament As in verrie deid allegoreis how soeuer the Ancients delyted in them are but weak ê“batioÌ„s not mekle to be leaued vnto In some places being vsed modestlie they may be receaued in doctryne of admonition But to this this Doctor boldly pronunceth ze think sayis he all wraÌ„g because zour hart is against the Scripture dois not our Sauiour confirme his burying tyll indure thre dayis and thre nychtis be the figure of Ionas Dois nocht Peter proue Baptisme necessarie be the figure of the Arke of Noie affirminge all thaim tyll haue perissed that wer withoute it Lykewise Paule callis to remembrance the twa Sonnes of Abraham to haue signified the twa Testamentis thus may we perceaue the speciall matters of our faith conteaned in the new TestameÌ„t to be coÌ„firmed be the figures of the auld Testament To proue his intent this glorious diuine adduces thre exemples out of sindre places of the new Testament euen as these places were cyted out of the ould Testament as solide probations When as they are adduced onely to Illustrate the mater which is already decleared to be luke for or then that whiche is already prouen by strong arguments Last to shaw that they haue some figure or similitude in the ould Testament We knowe that our Sauiour to whome and to his holy spirit it apperteneth to expone and declare the conformitie of the figureâ— with the mater represented by them and not to euery one to take vpon him to deuise and ymagine al thing according to us fond faiâ—talie our Sauiour I say againe being in oportuned be the Iowes continuallie calling for signes tokenes wounderous workes according to there ingyne he thus disdanefully trâ—etteth them aÌ„d pronunceth them vnworthy of the thinges they called for moste earnestlie aÌ„d â—o â—urteâ—h them
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
haue our former rebellion forgiuen and remitted There is no mention of muÌ„dled masses but our author is so addicted to his wicked opinion and so blynded that wheresoeuer any word is made of a Sacrifice one altare one oblatioÌ„ one hoste incontineÌ„tlie thinketh he with him self ha this author maketh for me let me put this in protocolle neuer hauing respect to the custome of the tyme nor sense of the author and so abuseth all to the wrapping vp of him self in obstinacie and blynding and deceauing of the people The oblation and Sacrifice what it wes I haue declared one hoste lykewise what the altare is the author to the Hebrewes and Ihon in the Reuelation declared to wit Iesus Christe who vndoutedlie is the altare vpon the which we haue to offre vp our Sacrifices hostes and oblations of prayer thankes and liberalitie whome by all our actions Sacrifices and oblations are sanctified and he is the verrie Hoste of the whiche Sacramentallie and spirituallie do eat all that offereth them to the holy practies of the Lordes Table and do beleue in him as youre owen Parisien doctor Gâ—gneus doth well say We know none other altare nor the Scripturs of God allow vnles ye wyll set vp a new Iudaisme as ye fetcht in a gentilisine out of Virgile in your obite masse and the moste part of all your proceadinges as I am able to declaire particularlie if tyme and leaser should serue Now sayeth this author giue I wald call to rememberance all the sayingis of the godly Fatheris quhilks treattis according to this purpose our Colloquie sulde extend the boundis and grow tyll ane gret worke quharefore we wyll rehearse the sayingis of the maist notable Counsallis I truste ye haue adduced all myght serue anywayes in your Iudgement to this deuilishe purpose of the defence of the miserable masse but if the mater had bene good and allowed of God I dout not but albeit ye should pereuenture not haue nedeth so many yet we could haue contented with a few nomber but my beleue is that these authors being ryghtlie coÌ„siddred the tyme weyed there myndes graipped out where in we haue takeÌ„ some paine not vnfructfullie God be praysed the lector shal perceaue clearly that they make no thing for your partie Followeth the concile Nicene Towards this purpose sayeth this author The counsall Necene quhilk wes the first generall consal ester y â— tyme of Apostles apê“uin in al ages 1226. zearis bypast writtis and sayis on this maner disponing our selues to the godly table lat vs not luke selenderlie vpon the bread and the cuppe set before vs but lat vs lyft vp our mynd be faith vnderstanding in that holy table to be the Lambe of God takin away the Sinnes of the warld offred vp be the preistis without blude and we receauing verilie his pretius bodie and blude aucht to beleue thaim to be the plage of our resurrectioun The Sacrifice that is here spoken of in the determination of the concile is a Sacrifice of prayse laude aÌ„d thankes geuing whiche albeit it be made by the minister yet since it is made in the name of the whole Church the people doth consent in there hartes to it that is oppinlie spoken by him yea doth approue it to by the saying Amen It is reputed no les to be the Sacrifice of the assisters nor of the minister This then is the Sacrifice the councile speaketh of making no mention of a Sacrifice propiciatorie to be made for remission of sinnes of the deade and quick This propiciatorie and expiatorius Sacrifice wes offred vp by Christe that ones neuer to be repeated aÌ„d reiterat for the way is euer ready prepared his blude euer fresehe as the Apostle speaketh The Churche in dede in memorie of that Sacrifice offereth vp coÌ„tinuallie oblation oforation prayers thankes giuing The wordes of the Concile calling Christe the Lambe of God that taketh away the sinnes of the world are not to be referred to the symboles of bread and wyne whiche the concile disertlie pronunceth to be there but to the Sonne of God Christe him self who wes made the verrie propiciation of our sinnes and the correction of our Peace But here I wyll hear with your falt in the traÌ„slation knowing yow to be ignorant of the Greik tongue aÌ„d should passe by it if it should not serue to the declaration of the mynd of the concile for lest that any maÌ„ should think that this action be a verrie Sacrifice this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not lyke a Sacrifice or not after the maner of a Sacrifice so the sentence Sacrificed of the preistes not as ye turne it without blood but Sacrificed by the preistes not after the maner of a sacrifice or not lyke a Sacrifice declareth plainely that there is no suche Sacrifice propiciatorie ment of here as ye falslie pretende whereby ye may perceaue euidentlie a great difference betuix the Sacrifice that is offred by the preist and the Sacrifice of Christe who in verrie dede did offre him self after the maner of a Sacrifice that is to the death for the absolution and expiation of the sinnes of the worlde The preist wiâ—â—â—he 〈…〉 and offer vp not after the maner of a Sacrifice as the councile sayeth the action of thankes laude and prayse for that sacrifice cause Where by the wraith of God is anoyded sancâ—ification purchased foâ— his 〈◊〉 wypeth away oure sinnes and not the eating of his body nor drynkinh of his bloode And forber we shall obserue in this that this councile wylleth vs to lyft vp our myndes and not to fixe them vpon the â—ume ElemeÌ„ts that be set before vs we be here I say admonished Christes body naturallie to be in the heauennes and to be no wayes here in this action but as he is in Baptisme as this councile planely doeth declare and we haue alreadâ—y shewen in Chrysostomus Others thinges I passe by that be here to be obserued and are most lyueâ—ie setfurth as the forme of the action the mention of the Table according to the forme practeist and obserued by oâ—r Sauiour the â—yfting vp of 〈◊〉 â—artes by faith â–ª the 〈…〉 made indifferentlie to all of boith the partâ—s â—aâ—e of all in the wordes â—â—â—â—ted by yow that we oght to take but a lytle and sober quantitie â–ª knowen that we do not offre vs thither for the saturâ—â—e aÌ„d filling of the flesche but for sanctification as the councile doeth moste godly conclude Now lat vs cum to the consale of Ephesus haâ—â—â— 1128. zeris byâ—ast â—uhareby wes condemned the 〈◊〉 of Nestorius wryttis on this maner we do offer ane vnbludie Sacrifice and also we cum to the haly Sacrament and ar maid haly being maid partakers of the haly body and binde of Iesus Christe quhilk wes maid redemer of vs all not receauing it as commouâ—â—lesche God forbide nor as the slesche of man maid haly