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
is moste certane we haue the mater expressed by the wordes at large declared in them so that any man that shal here these wordes pronounced incoÌ„tinently knoweth the mater being moste properly and euidently shawen by the wordes But this word masse I pray thee what affinitie hath it with the mater signifieth by it which nether it self is found in the Scriptures nor the mater signified by it I pray thee let me know the signification of it or what cuntrie language is it I know that some of your men trauelleth to draw it from the Hebrew some affirmeth it to be an latine tearme receaued in the great dekay of the latine tongue â–ª What euer it be the Authors can not conuene vpon it some affirming one thing and some an other It is moste probable that it proceadeth from the ryte of the Sacrifices of the Greikes who in the end thereof vsed some certane solempnitie in geuing leaf to the people to depart saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the which ye say Ite missa est crossing the people with an emptie chalice I myght take occasion here to speak somwhat at more large of this mater if my purpose were not to waite vpon this Author nowayes to pas by him Now followeth to intreat somwhat of the diffinition of the masse giuen by this glorious glosare an he giues first which is this That the masse is noght els properly but the Sacrifice of the Lordes body really contened vnder the formes of bread and wine institute by Iesus Christ in his latter Supper in remembrance of his death and passion Hereafter he interiectis this disputation of the name of the masse and then as new hauing digested his wyne he returneth and assigneth an other diffinition which is this The masse I vnderstand to be a commemoration of Christes death passion in the which the bread and wyne are coÌ„secrated according to Christes institution and the body and blood of Iesus Christ vnder the forme of bread and wyne are offered to the Father of heauen and are receaued as the heaueÌ„ly food of our soules This fare this Author any man that conferreth the one with the other may consider easylie how necessarie it wes to this Author to assigne this new and last diffinition because of the great imperfection of the formare Alwayes howsoeuer he is troubled with him self to patche sowe clamp and set together such peaces as will neuer aggre let vs procead to the examinatioÌ„ of the treuth of his sayinges This I vnderstand to be the maner of teaching of the Logique Scooles and namely of Aristotle whome to not without cause the Scoole giueth the praise and prerogatiue in the sext boke of his Topickes where he of set purpose entreateth of the conditions properties and qualities of a laufull diffinition that it shall haue it that they call Senus which being as it were confuse because it extendeth the self to other members nor it that is iÌ„ question they do adde differences which shall so properly apperteyne to the mater that is spoken of that they shall declare the nature and the substance thereof so that there shal nether want nor be superflous any thing therein but deuide discerne and seperate it from all others our inuerted Silenus in the former explication taketh the masse to be a Sacrifice but because there be many kyndes of Sacrifices therefore he addeth the rest that it may be knowen to be a Sacrifice of such a kynde and thus seperated from all others Now haue we to consider how iustly he doeth call it a Sacrifice All Sacrifices whatsoeuer thou shal here of in the Scriptures albeit they be many in nomber yet be they all redacted to this strate that ether they be of the noâ—ber of theÌ„ that the Greik calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea soÌ„tymes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby men doeth testifie and oppenly witnes them to receaue all thinges out of the handes of God and for his wonderfull and inestimable giftes and benifites offerreth the Sacrifice of thankesgeuing vp vnto his maiestie Of this sorte were they Sacrifices appointed in the Law and called solide offerringes libations the first stuctes oblations peace offerringes and such others whereby the people sometymes did testifie there Religion sometymes did vse them in maner of supplication to search the fauonâ— of their God now to practise with them selues the obedience and loue that they owe to their God in consideration of his liberalitie yea and now to stirre vp their hartes to the trew and vnfenyed feare of God and all together moste chieflie to renew the remembrance of that blissed and happy couenant which it hath pleased the Eternall to make with them I do think ye wil not minishe the glorie and prerogatiue of this your owne doghter whome ye flatter so busylie as to put her in the rank of these seing ye ascribe vnto her remission of sinnes Er opere operato For thus speaketh your gostly Fathers the Scoole men with the whole rable of Sophisters vnto that vndefyled lady who is ready to ioyne with euery shauilling and also is at all tymes ready deckt to him that hath the price in his hand Of this kynd of Sacrifices ye do not tak the masse to be as may euidently appeare by your boke where ye set her vp euen with the Sacrifice of the croce as we shal after here The other kynde of Sacrifices be when an oblation is offered vp for a sinne whereby it is redeamed before God and this is called a propitiatorie expiatorie an sacrifice of satisfaction as by the which the wraith of God is appeased satisfaction made to his â—â—ste and ryghteous iudgementes so that the sinner purged and restored vnto puritie and iustice is in fauor with God by virtue thereof seing it hath power and force to wype and washe away sinnes And this name had they offerringes in the Law that were ordeined appointed for remission of such sines as were committed euerie one in the own kynde not that they were able of them selues or had that force but because they were appointed to this end figuring that Sacrifice which is onely worthy of that name persyted by our Sauioure Iesus Christ vpon the croce putting end and syne to all Sacrifices If this Iowel and block of yours shal be of this kynde it falloweth well that she forgiueth sinnes And not without cause ye beck and bowe to her so earnestlie that is by virtue of that action that God remitteth sinnes But here wold I glaidly inquire whose sinnes are remitted whither the sacrificer or the beholder of the which I am sure no man knoweth for the moste parte any more but that he sees the murgeons played a disguysed preist somtymes pufting somtymes blawing somtymes dreaming now as it were walking out of his slepe now turning his face to the people now to the Alter now crosing now bowing him self doune
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
we be here called to where the same is the banked and the banked giuer as this same Author sayeth We shall consider this bread exhibited to vs here to be the bread of lyfe nourishing our Soules vnto immortalitie We shall consider these Elementes which he giuen as sure pledges of eternall Saluation and of all benefites procured and obteined to vs by Iesus Christe So that we must not go to this table as to a common table to farce and stuffe our bellies with bread and wyne but we muste vnderstand this bread to be seperated from the common vse and sainctified and dedicated to the holy Communion of Christes body and blood to declare to vs that we are not now leuing in our selues but Christe leueth and rigneth in vs we are no more the seruandes and slaues of Sathan but members of Iesus Christe that we are now made participant and partakers of his iustice and ryghteousnes and that by him we haue remission of our sinnes so that now albeit we be in the earth exposed to all kynde of tentation trouble and persecution yet our conuersation is in the heauen with him on whome our Soules stayeth and feadeth This change then that they do meane of is to extoll this mysterie as it is worthy all praise and declare with what trymbling feare and humilitie we oght to present our selues thereto because this that wes common bread appointed for the refection of mans body is now sanctified to an holy vse to assure vs of that coniunction yea and liuely perticipation we haue now with the Eternall Sonne of God who ioyneth him self so familiarly with vs that we are now ingrafted so in him that we now as it were soucketh our verie substaÌ„ce out of his body blood He is now vnto vs that that he called him self the wynetre and we the brenches he is the head and we the members he is shortlie he out of whome lyfe ryghteousnes iustice holynes and sanctification proceadeth and floweth vnto vs. So that this whole change and immutation is to be referred to the myndes and consciences of the receauers not to any other change that is in the substances of the Elementes that be there proponed but the bread remaneth bread and the wyne wyne albeit they be sanctified to an other more holy vse as we haue said and shall alter declare in the conference of the Doctors This I take to be and douteth not but it is the verie naturall meaning of the wordes of this Auâ—hor and of all the AncieÌ„tes wheÌ„ as they speak of any change here Yet I am not ignorant that thou and thy fellowes will apply the former sentences and referre them vnto the commandement do ye this in remembrance of me as hereby the Lorde should giue vs the charge to sanctifie or as thou speaketh to consecrate the bread and wyne which as it is moste vntrew and coÌ„trarious to the simple treuth of the Lordes commandement so the Author doâ—th meane no such thing For the lord did not coÌ„mand vs to sanctifie bread and wyne and change them but that we shoulde take them giue thankes break and distrybute them amongest vs. and that with all humilytie and reuerence we should eat and drink them in remembrance of him as the verie Sacrament of his body and blood which Sacramentall ceremonie passeth not the reach and capacitie of man And in this whole institution one 's made by him self he still sanctifieth for euer the Sacramentall Simboles to the perpetuall vse and confort of the whole Churche which this Author Chrisostome signifieth moste clearlie In that he sayeth he that wroght then in the Supper doeth them euen now so that he still sanctifieth them by his holy institution and ordinance that he made then in the Suppere where he changed not the substance of bread and wyne but the naturall vse appointed to the resection of our bodies he turned and conuerted in a Sacramentall vse to serue vs by the inwarde operation of the Spirite of God to the nourishement of our Soules and vpholding of our Faith Ones he said this is my body this cuppe is the new Testament in my blood do this in remembrance of me And in these wordes ones pronounced did he ones iÌ„stitute and sanctifie this holy action and ceremonie and changed these Elementes from a naturall vnto a Sacramentall vse by vertew whereof this whole action is saÌ„ctified throghout all wheresoeuer it is practised which is the verie meaning and interpretation of this Author and all the Ancients wheresoeuer they vse such forme and maner of speaking Here then thou seeth plainely that this Author ascribeth nothing to the wordes pronounced by the Minister but vendicates and reserueth to Christe the instituter the whole strenth and power of sanctification which wes theÌ„ done when as he instituted this action and commanded it to be practised in remembrance of him But alwayes here it is not to be passed by that in these wordes cyted out of this Author there is no mention of an Alter but of a Table whereby thou may vnderstand clearly that this Author knew no suche Alters whereof we haue such a multitude erected euerie where without the which the Papistes opinion is that no masse can be done but onely a Table to the imitation of our Sauiour which properly apperteaneth to the practise of his holy Supper Whereof lykewise we may collect that there wes no preuy masses such as in our dayes in the aige of our forebiers that hath bene vnder Antichristes authoritie moste prophanely abused hath bene preuy masses I call all suche where as the preist the people wholy secluded without any distribution deuoreth swelloweth vp all in a moste reuinus maner as in all masses we haue sene which as they are contrarius to the ordinances of Christe Iesus so moste iustlie they lacke and hath no testimonie nor approbation of antiquitie but are moste impius blasphemus and detestable When this inuerted Silenus hath thus played him with the wordes of this Author he inferreth concludeth That not onely said our Sauiour this is my body where through he institute the consecration but al 's he eaked these wordes saying which is giuen and broken for you by the which wordes preseÌ„tly as the same verie time he declared his body to be an vnbloodie Sacrifice to be offered by the Apostles and all other Ministers of Christes Church to the end of the world in remembrance of his death saying do this in remembrance of me In the answer to this conclusion I wil be verie shorte because afterward ye intreat this mater as it were of set purpose in the. 14. leaf speaking there of the wordes that be vsed in the present tyme. As to the obseruation of the tyme and full vnderstanding of those wordes I will reserue to that place that I be not driuen to make an vnpleasing and lothsome repetition Alwayes that that may serue instantly that we shall not
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
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
wes deceassed placed vpon the graue which ryte Augustine rebuketh calling them that so did Infideles And it is not to be wondered that they who were instructed in the scole of Pythagoras Plato reteyned and sauored somthing of their olde dregge This vse dured a sufficient tyme amongest them that were conuerted therefore sayeth Augustine cease brethreÌ„ from this heathen error of infidelytie for the holy Soules sayeth he ether be innocency of lyfe are cleane or are purged by satisfaction of repentance and so are receaued by our Sauiour are to be iudged to be with him according to the saying of Paule I wisse to be dissolued be with Christe this farre Augustine making no meÌ„tion of Purgatorie nether yet sending the Soules of the dead to any suche place This consuetude thus flowing from the gentilytie could not be altogether remoued yet wes it corrected in this maner that at the practeis of the Lordes Table and in the buriall oblations were made of bread and wyne suche others thinges to 〈◊〉 â—eleif and vse of the poore yea and in the funerall this wes â—eâ—â—er adioyned that not only almous wes geuin to the supporte of the nedy by the freindes of the dead but there wâ—s added prayer thankes geuing and funerall orations made in the publique assemblie The forme is setfurth by Dionisius that the minister after he had set vp the monument of him that wes to be buried then he gaue thankes to the eternall God who by Iesus Christe had distroyed death and the author of it aÌ„d by him had giuen eternall lyfe to them that beleued in him then wes there certane Psalmes recyted sung by the assistence after this a certane place of Scripture confortable of the resurrection of the dead wes red and exponed immediatlie they that were vnder instruction and vnbaptised were put furth of the temple This done a cathologue wes recyted of them that had bene called vpon to Gods mercy before and the name of him that wes to be buried put in his virtues rehearsed as constancy in religion faith Innocency of lyfe mercy and liberalitie to the nedy to this wes ioyned one exhortation to them that assisted to follow there exemple and fotesteppes then and last came the Minister vnto the corps there recyted certane prayers commending the dead to God Of this ordour vsed in the buriall proceded that euen in the holy communion mentioun wes made of the dead as Augustine planely wytnesseth speaking that his Mother earnistlie craued that mention should be made of hir at the table as we may gather of his book that he wrytteth de Te cura pro mortuis Yet wes not this memorie and commemoration so superstitious as in this aige when oure masse mounging schauelinges braggeth that they offre vp the body and blood of Iesus Christe for the dead and the quick for redemyng of them that be in Purgatorie the Supper of the Lorde being institute nether for dead nor for quick others nor doeth vse it according to the institution and practies of our Sauiour Whereby we may clearlie perceaue in the tyme of Augustine as I haue alreadye declared and may proue by the Greike Canon there wes no oblation suche as ye pretend for the deade but onely ane â—ction of thankes to God for his mercy shewed vpon them in receauing them to his cumpanye The oblations we read in the ancien wrytters are to be vnderstand of bread and wyne and suche others thinges giuen and seruing to the vse of the poore and not for redemption of any Soules out of Purgatorie It can not be denyed but they speak as I haue oftentymes warned excessiuelie yet all is to this end that the releif of the poore may be the more depely imprented in our hartes and that we may haue the greater care ouer them aÌ„d thus brusteth furth to promes remissioÌ„ of sinnes increase of goodes multiplication of the benefites of God yea and some tymes to encurage them the more affirmeth it to auale euen to the deade not that any fructe redoundeth to the deade but onely that they may moue them to greater pitie and liberalitie towardes the indigent they amplyfie and deck vp the mater For this ye bring out of Augustine is not to be vnderstand of any other oblatioÌ„ nor of almus giuen to the poore to the which wes ioyned certane orations or rather commemorations and actions of thankes for the dead And that these be called propiciations and meanes whereby grace and mercy is purcheshed to the dead this we haue to take excessiuelie spokeÌ„ to the prayse of almons and to kendle the charitie of meÌ„ towards there indigent brethren which charitie mercy they complene to be waxed cold thus by faire persuasions and promisses they walken allure and encurage the dull hartes of meÌ„ aÌ„d so the wordes are not to be taken rigoruslie strictlie For if ye shall so do we muste haue recurse to the reule of Augustine already declared that is to the eternall veritie of God reueled in his Scriptures where there is no suche commandement giuen to pray or offre for the deade nor yet allowed by any exemple of attenticque Scripture nor worde spoken of Purgatorie but planely teached that all faithfull are saued vnfaithful condeÌ„ned Where vnto aggreth the doctours them selues as Ambrose De bono mortis He that receaueth not remissioÌ„ of sinnes here there shal be none there to wyt after the departing of this lyfe there shal be noÌ„e because they could not atteyne to eternall lyfe which is remission of sinnes And Cypriane after the departing of this lyfe there is no place to repentance nor effect of satisfaction Here is lyfe ether loste or holden here is prouided for eternall lyfe by the worshipping of God and the fructe of faith And Ieronimus in this worlde we know that we may help euerie one others ether by oratioun or then by Counsell when we shall cum before the Trybunal of Christ nether Iob Daniel Noah may pray for vs but euery man shall bear his owen burthene And Augustine him self besydes the places alledged sayeth he not all hath at there departing out of this world there owen diuers receptacles the godlie hath ioy the wicked tormeÌ„tes but at the resurrection the ioy of the godly shal be amplyfied and the panes of the vngodlye shal be made more greuous when they shal be troubled with there bodyes the holy Patriarches Prophets Martyres Apostles all good faithfull are receaued in peace yet they shall all receaue in the end that God hath promised for there is promished â—esurrection of the fleshe consumption of death eternall lyfe with the Angells this we are to receaue at ones for the rest which immediatlie is giuen after the death euerie man receaueth if he be worthy of it when he dieth This farre Augustine If a rest be prepared for all faithfull where is thy Purgatorie and since
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