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
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
tyrraÌ„ne preaseth to this what obteineth he He is called a proude tyrraÌ„ne the bloodthristy cruel the ambitius receaueth the same hyre and the same rewarde proponed abydeth all the wicked the solide glorie apperteaneth to the godly Others causes may be gathered besydes these two toucheâ— by me yet because they may be referred to these two heades I will not wearie my pen in recyting them Some and of them a great nomber we know to haue abhorred this conteyning them selues as it were within their owen walles and determined to sing to them selues as is in the Prouerb and to the muses which sorte of men as I darre not damne so had I proposed with my self to follow them For being younge in yeares voide of experience nether yet at any tyme before exercised in the lyke aâ—gument such houres as I might cut of from the publicque charge and occupation my mynde wes to bestowe in suche kynde of Declamations as Quintilyane tearmeth by the Greik word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there appointeth and recoâ—mendeth to them as are not yet able for the sonne and the feildes whereby they shal proue them selues and trye their forces But as commonly commeth to pas that are we rathest disapointed of that we moste eaâ—nistly conclude with ourselues before that euer I coulde put any parte of my deliberation in practeis the charge came to me and moste straitly to vndertake the matter and procead with all dilâ—gence commanded This commandâ—ment at the beginning albeit it wes somwhat fearful to me vnderstanding hereby the Church vtterly to repugne to my mynde yet because I wes determined to examine my self in the same argument I refused not plainely resolued that that mater should not come to light which I had chosen to my particulare exercise The worke is not yet finished when the bruit ryseth of the abbotes great danger of death the â—eicknes beiÌ„g so inualessed that he could not escape Here is herde the complaint of the godly thinking and laying before their eyes the wicked speaking and braling of his fauorers who of our continuall silence should haue taken accasion to blawe vp if caice any thing shoulde come to lyghte after his death wold seme to haue inst cause to accuse our long and fearfull silence Then were the eyes of all turned and fixed vpon me hearing that the charge hath bene laide to me and that I had proceaded therein The mater wes verie fore and heauy vnto me rauished in sindrie and they contrarious thoghtes harde it wes to me who hath still bene as it were in the shaddow to come to the light to euenture my fame to expone me to the tongues and iudgements of all to enter in a fearful and terrible battal with a proude and wyde blowing Goliath on the other part I wes no les moued at the earnest sutte and request of the brethren the commandement of the Church and moste of all touched in conscience with the staite of the cause and condition of tyme. The word still increasing of his suddane death yet suffer I not my self to be vainquest vtterly but this farre I inclyne that I shew my labours to the brethren which way as it wes subtilie diuised by them so did it wholie disapoint and frustrat me of all I had determined For neuer could I obteane it of them noâ— procure qâ—ietnes to my self till it wes copied and send to the Abbote Thus wes my silence broken my purpose dissolued and I pulled furth to the sonne and as it commeth oftentymes to pas that there is none bolder nor the cowarde when all way and euasion is foreclosed so did I feale my self moued for the charge being laide to me to pas in Carrick I glaidly obeyed thinking that I could not but refute that by tongue which I had conuicted of Idolatrie by pen. In that iorney what wes protected I referre the iudgement to others Now that this my trauell commeth laitter to light nor that ether my opinion wes and the earnest desyre of the godly ether yet the staite of this action and the iniquitie of the tyme yea and the loithsome stomaches of a great nomber weareing and abhorring all good thinges did require the causes are my continual occupations which God be praised groweth and increaseth being firste appointed to Carrick and immediatly after my returning called to the same office in Court before you my Lorde and my Lordes of Councile wherein what relaxation I haue had or can haue your Lordship may be a moste suthfast and faithfull witnes The other impediment wes and that greater nor the formaâ—e that seing I had deliuered the answer to the Abbote necessarie it wes to awaite vpon him and tarie til he should reply least I should be driuen to make two of one Whereof being now dispared and assured by some of his familiares that he myndeth no such thing at the earnest request of freindes and coÌ„mandement of them whome I reuerence I haue committed the Sailles to the windes as Quintiliane speaketh Elegantly and will call to God for a good and prosperus viage to them that louseth in insist still in the similytude The counsell of Horatius 〈◊〉 Quintiliane is not to be contemned in suche caces desyring vs to lay asyde our workes for a certane tyme till that the hait of the inuention be culed and we spoyled of the Fatherly affection as it were towardes our owen workes may take them againe and so iudge of them as of the workes of others Well this whatsoeuer it hath bene my trauell I haue caused appeare in your Name my Lorde partly to ridde me of the fals and caluÌ„nius speakinges of a great mainie who as they be altogether borne and doe wholy liue to their Bellies so repleanished with inuy and Idill do delyte theme selues in preposterus and wicked interpretation of euerie manes laboures and occupatioÌ„s partly that it may remane with you at all tymes as a sure pledge and monument of my great ready minde towardes your Lordeship ceading in facultie and power to many but in will geuing place to none The gift is not so much to be esteamed and mesured by the quantitie and excelleÌ„cy of the gift it self as by the free and liberall hart of the giuer A cuppe of cold watter lacketh not the praise at some tyme and our Maister pronounceth that the poore wyfe that hath offreth two smal peaces money hath bene more liberall nor they who hath casten in moste These then my firste fructes â–ª I offer vnto you my Lorde whereby ye will know that I haue not bene Idle in this my shorte absence from Court but as I aduertest your Lordeship by writing faithfully bestowing my laboure and tyme in that action that oght to be more deare and precius vnto vs nor all the dignities of the earth riches honour pleasure voluptie yea the lyfe it self I dout not but in what parte soeuer the iudgements of others shall inclyne yet your Lordeship shal as the
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