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
blood of our Sauiour to lurke and so to be expossed to the doggishe appetite and cruell teath of a filthy harlote what a masked Sacrifice is this Augustyne speaketh more reuerently geuing vs a generall reule to discerne proper speaches and thinges that be spoken properly and vnderstand euen as they be written from improper and Metaphoricall that whensoeuer we be commanded to do that which includeth no absurditie nor repugneth not to all humanitie nature then haue we to take this commandement as properly spoken and to be obeyed as it speaketh But where the commandement is giuen against all humaintie nature and reason as to eat the fleshe of man and to drink his blood then let vs think well that the speaking is improper and Metaphorical What wil thou answer to this saying of this godly learned man Thou seeth plainely this godly Father to grant manifestly a figure in these wordes this is my body and that they oght to be vnderstand figuratiuelie and Metaphorically iudgeing it a great impietie til a man to think that he shall eat the body and fleshe of man drink his blood in any wayes really and substantially as ye do fondly imagine But to be mirry with you ye do well that howsoeuer ye do vse this haynus cruel and more nor barbarus boucherie vpon the Sonne of God yet that he sealeth not your horrible intreatment that he being a maÌ„ against the nature of man is made insensible and inuisible some relief and confort hath he God giue you his holy Spirite that ye may ones consider the treuth submit your self vnto it in all humilitie The last defference is in the consideration of the cause wherefore the Lordes body is offerred vp in the Sacrifice of the masse The Lordes body wes offered vpon the croice to obtene euerlasting lyfe satisfaction for sinne redemâ—tion and so furth The Sacrifice of the masse was institute by our Sauiour in the last Supper not as a new satisfaction or redemption but it is a new Sacrifice in coÌ„memoration and rememberance of Christes death and passion be the vse of the quhilk we are made pertakers of the fruct of his death and passion This farre In deid in the practise of the Lordes Table we be teached to celebrate the Lordes death till his comming that is to say to remember and meditat with our selues yea and confesse preach and annunce in presence of the whole world the benefites procured and obteined vnto vs by the death and resurrection of our Sauiour and no dout the faithfull is ioyned with Christe and made participant of his iustice holynes innocencie and so furth Yea and as Tertuliane speaketh the bread and the cuppe are verie pledges of our spirituall lyfe resurrectioÌ„ and Saluation But we acknowledge no such thing to be receaued of thy wicked impius and vngodly masse which thou here decketh vp with the ornamentes of the Lordes holy table not vnlyke to Esops Crawe But since we are atteined hetherto I will not werie to shaw the defferences betuix the two which shall not be altogether without fruct nor yet from the purpose and shall conclude them shortly in four heades 1. First we know Iesus Christe appointed vncted of his Father the Eternall preist according to the ordour of Melchisedec then to haue executed absolued and perfyted the office of his preisthead when as at the will of his Father he offered him self vp in a Sacrifice of sweit Sauour vpon the croice the onely and Eternall Sacrifice which no dout wes prefigurat long before in Melchisedec who being ones in the Scriptures broght in is declared to be the preist of the liuing God without any further mention of him In this blasphemus Sacrifice of your masse ye spoile and rubbe the SoÌ„ne of God the onely and Eternal preist of this prerogatiue of preisthead ioyning to him Collateralles Companions successors and suffraganes to vse his charge and execute his office euen as the same infirmitie were in him that wes in the preistes of the Lawe who by their mortalitie wes driuen to take men till occupy their roumes supplie there absence and so releif their charges The Apostle affirmeth no such imperfection to be in our Sauiour the Eternall preist euer liuing to execute his office of mediation and intercession whose preisthead is of that nature that it can not be transfered into any other And if it be trew that we be teached by the same Author that no man taketh any honour vpon him but he that is called of God as Aron Shaw the place and commandement of appoynting of these new Sacrificers And as I am moste certane that thou shall finde none in the Scriptures so am I assured that thow can haue no suffrage nor testimony of antiquitie thereof For Chrysostomus is plaine and Augustine plainely sheweth it to be the voice of the Antichrist if any man shall call a Bishop a mediator betuix God and man so straitly doeth he ascribe and vendicat the whole honour of preisthead vnto Christe that not one â—ote he will thole to be taken or communicat with 〈◊〉 other 2. The Second difference is that it wholy defaceth and distroyeth the croice and passion of Christe For that is moste certane that assone as euer thou erecteth an Alter that the croice of Christe is vtterly extinguished For ye will not deny but our Sauiour Christe offered vp himself to purches and obteâ—ne perpetuall sanctificaion and forgiuenes to his Elect and faithfull the vertew whereof is Eternal and remaneth other wayes we could iudge no other thing of this Sacrifice of Christe then of them vnâ—er the Lawe the which are tryed by that to be of small value that they wâ—re oft reiterat Wherefore we muste conclude ether that the croice of Christe lacketh the force of Eternall pâ—rgation or els that it is a sufficient Sacrifice whereby he hath fully satisfied for all and that perpetually Now then if place shal be to this thy Sacrifice which isso practised that a hundreth thousand of them are offered vp in a day What can we think but that the passioÌ„ of our Sauiour wherein he offered vp him self to his Father shal be vtterly rased defaced buryed and quenshed I sâ—air to rehears the testimonies of the Scripture because we will haue immediatly after occasion to speak of them 3. The thrid propertie and vertew of the masse is that â—t burieth and obliterateth the death of our Sauioure to the which is attrybuted by the Spirite of God the whole Saluation and Redemption of man For as commonlie â—monges men the Testaments and latter willes of men are of no effect nor strenth to the man that maketh it be depriued of lyfe so we know our Sauiour to haue confirmed his Testament wherein we be written aires of the Eternal kingdome by his death Weknow lykewayes what a Sacriledge it is to alterre change varie and innouate any iote of a Testament Shall this
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
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
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