Idolatrie till the tyme of Iosias who taken away without any further delay they returne to their fals Gods and still follow them till they wer lykewise exterminâ—â—â—â— Let vs rype the mater heigher Consider how easylie Adame created in all perfection and innocency is drawen from God consider the staite of the world from Adame to Noie where is the nomber of the godly when we read the Sonnes of God caried away by the doughters of men and the whole nomber of the godly redacted to a certane family and concluded in eight persones yea and of the which persones some were wicked What do ye iudge here of the permission of God stryking as it were the whole earth with blindnes and ignorance of his worde yea and haynus Idolatrie which ye shall finde to haue dured 1556. yeares what finde ye after the restitution finde ye not the posteritie of Noie to returne to the impietie of their Fathers and continew therein ill the calling of Abraham who out of the fyre of Idolatrie wes called to the knowledge of God and so the whole to haue continewed in impietie from the tyme of the Flood till Abrahames calling the space of 363. yeares Now will I pas by Abraham Isaac Iacob and the tyme of the Patriarches and of their being in Egypt and liue you to consider how Moyses and Aaron are troubled with the people in the Vildernes and after them Iosuah and will enter into the historie of the Iudges What defection read ye there from God that albeit he raised vp men from tyme to tyme to their defence yet they do rinne headlinges after fals Gods But here ye will obiect and reply Trew it is that they declined horribly but they were euer admonished of their defection and Idolatrie if thou meanest vniuersally that God admonished the whole world the Apostle doeth manifestly conuict thee saying God sufferred in the aiges before passed all the Gentiles to walk in their oweÌ„ wayes that is to be headlinges led in Idolatrie If thow sayest he admonished his owen so say I hath God done for 〈◊〉 tyme to tyme he hath stirred vp some to admoâ—ishâ— and rebuke the world of impietie or at least his owen being wrapped amongest Idolaters Trew it is that euer from the tyme of the Apostles iniquitie and corruption hath bene creaping and entering in as we may obserue by the workes of all the Ancients whose cheif studie and trauell wes against heresies so that the primitiue Church lacked not men that did admonishe all of defection and declining frome the former and original puritie of the worde and Religion in whose aiges as we haue already declared at large wes no masse nor this your masse neuer had place till the tyme of the vastation of Gotthes and Wandalles as we haue somwhat touched before when the people might or durste not conuene for feare and so did they chuse to them selues euerie one a Sacrificer at the exemple of Michah And thus wes the beginning of your masses alwayes the preistes findinge the Roste sappy large luces gaines auantage they beginne to deck vp the whore not vnlyke to Hesiodus Pandora setteth her furth a whoring with the Princes and no dout some godly men in these aiges hath espyed and tryed furth her impietie albeit there names be suppressed that the fore signification of Ioanne the diuine made in his ReuelatioÌ„ might haue place of the great silence should ensew the laying vp of Iesabell in bed which silence contineweth from the latter parte of the Second Chapiter til the .17 where the damnation of that whore is foresheweÌ„ and the cause of the same to haue bene her fornication and the shedding of the blood of the Sainctes with the which she hath bene drunken But wonder it is that ye can finde none that hath bene offeÌ„ded with the face regimeÌ„t opinion doctrine rytes and maners of your Churche before the dayes of Vickleafe and Ihon Hus. If ye be so well sene in the antiquities as ye bragge ye can not be ignorant that Anachdrite who separated them selues from the common societie of men are of long aige If there had bene nothing that offended them euen in the face and regiment of the Church it had not onely bene foly but also impietie to haue separate them from the company of the faithfull I do not allow their fact in all thinges but the separating of their selues is an euident argument that they were moued by some prick of conscience to auoide the publick corruption that then beganne to grow in the Church The diuers mutations and changes that we read in Monachatu or in your monkish Religion declareth the same for if they had bene fully content with the publick ordour they should neuer haue inuented an other It chansed to them I grant as did to sectes before the manifestation of Iesus Christe that is the forther they declyned from the common sociâ—â—ie of the people and of the accustomed Religion the deipper they fell in damnable errors But yet their first motion proceaded I say frome offence conceaued in the publick error so that all their defections and particulare Religions were complantes and as we may call them accusations of that Religion which wes commonly receaued If I should bring furth the complaintes and accusatioÌ„s of the moste learned amongest the Ancients of the confusion and insolency of there aiges and specially of these that sharply reprehended your mother Rome her pryde inuy iudgement and doctrine I should spend no small tyme. Your owen Hierome feared not to tearme her ofter then ones Babilon and Pupurata mereitrâ—x and affirme that the inuy of the clergie of that sait wes so intollerable that iâ—compelled Tertuliane to fall to the error of Montanus Augustine coÌ„pleaned that the Church wes burdined with superfluitie of ceremonies in his tyme how vehemently Gregorie Ambrose Bernard and others inuey against the insolent liues of the Clergie ye can not excepte ye wilfully will be ignorant and if ye obiect that these compleane of maners but impugne no doctrine publickly receaued we shall finde y â— on some â–ª we read of Bertraillus who in the tyme of Charlemagne and at his desyre confuteth the impius opinion of transubstantiation and after him Berengarins Vickleafe in deâ—d goeth neirer the quick oppenneth vp the whole poyson and vncouereth the whores head plainely pronouncing the masse to be Idolatrie to him succeadeth Ihon Hus and Hieronimê° Pragensis and others in that aige â—o from tyme to tyme the mater hath bene conducted so by the Spirite of God that there be none so deaf but they haue 〈…〉 her fornication none so blind but they haue sene it to the great coÌ„fusion and shame of all her pertakers Thus ye are coÌ„uicted of two manifest lies one of the Isralites and the people of God them I haue showen to haue bene giuen ouer in Idolatrie during the tyme of many Kinges and if we shall haue recurse to the beginning we shall finde thousaÌ„d years
and long aiges and so furth â–ª There is no faute with God who hath giuen vs his Law laide it before vs hath kept nothing back of his will and holy mysteries but hath in all pointes sufficiently reueiled them Thus we be conuicted moste worthy of induration being the Authors of this defection from him and contempt of his reule and Lawes The Second vntreuth is this that ye affirme your masse to haue continued this 1500. yeares since it is prouen no such impietie to haue bene knowen in the tyme of the Fathers and all their meaninges to be referred to the holy and blissed communion Now followeth the Second head of the new Testament where this Author writteth thus It is writtin in the Euangel the ê“mes quhilk our Sauiour maid to his Apostles and to all vther faithfull Ministers in the Kirk of God to the end of the warld on this maner I sall pray the Father and he sall giue you ane vther conforter that may byde with zow for euer the Spirite of veritie quhen was this promes fulfillit of our Lorde Iesus Christe towardes the Spirite of veritie to his Kirk and faithfull Ministers Gif all the ministers of the same and all vthers of Christes Kirk hes beleuit vniuersally in perpetuall Idolatrie sen the tyme of Christe to thir oure dayes And thus concludeth this Author that he is compelled by this argumeÌ„t to affirme that the masse is no Idolatrie or then the Lordes promes hath not bene fulfilled according to the Scriptures for we are assured sayeth this Author by all writers that the masse hath bene vniuersally approuen in all aiges yeares and tymes euer since the tyme of Iesus Christe our Lorde to these our miserable dayes Of the promes of God we dout not of the performance of it we be lykewise assured but your masse to haue bene thus vniuersally receaued and approuen since the tyme of Christe till this aige this is a manifest vntreuth for the Ancients neuer knew it nether yet did euer the Greik Church receaue or authories it yea euen in this our aige yet still hath no priuate masse ye faill then in this and is miserably abused taking it to haue bene vniuersally receaued since the tyme of Christe till these dayes which is a greatlie and thereupon I wil ioyne this Issue with you that ye are not able to proue your masse euer to haue bene erected in the occidentall Church till the tyme of the supremacie of Rome till the tyme that the Bishoppes of Rome inuaded and vsurped the impyre and tiraÌ„ny aboue their brethren What assistance they haue had of the Spirite of God promest to his Church their doctrine workes testifieth the iust plague vengeance and damnation of that great whore that sat vpon many watters which now hes ensewed doeth witnes I will send you to the Reuelation of Iohn where ye shall finde your mother the whore of Rome so painted furth with her cullors and properties as if he had euen luked vpon her and all her filthy and horrible fornication the cuppe declared whereof she had impoysoned the Princes about her Shall we think that albeit God gaue ouer this stinking vyle and common harlote in her owen vanitie suffred her to go a whoing as he threatneth the doughter of Iudah by the Prophet till the measure of her iniquities be fulfilled Shall we think I say againe that Gods holy Spirite is not with his Church with the Greikes it is manifest who euer did see the impietie of Rome and neuer did receaue their constitutions yea and here in these partes of the occident no dout but in all aiges hath bene men that hath withstaÌ„d such impietie as we haue Larentius Valla arguing that saite of a manifest vntreuth and rapine where he proueth all to be lies that is vainted and blawen by the Romanistes of the donation of Constantine Emperour and so consequently may be easylie gathered that they inuaded tirrannycally rauenuslie other mens possessions be lyke the Emperour being occupied in the orient and others hath bene that hath noted the wickednes and impietie of that saite as their owen Histories lyke as we shall neuer seik nor lay against them any sharper probation nor shal be drawen out of their writers and especially of them that hath bene moste quicke and sharpe against their impius doctrine The Names of many we haue not that place might be to the great silence forewarned by Ihon and it is not to be douted but God had his owen in all tymes albeit vnknowen to man according to his answer to Eliah I haue left to me Seuen thousand that hath not bowed their knie before Baall This shall suffice for answer to the Second head of your persuasion Now let vs come to Vincentius Lirinensis an Author in verie deid vnknowen to me at the tyme when I did firste read your treatie and so wes driuen to inquire of others if they had at any tyme ether redde this Vincentiê° or herd of him they could shew me nothing but appeared to be glaid neuer to haue had any thing to do with him Last of all within a short space I require of him at one of our brethren who shew me the verie way to come by him the way wes this to ask of him at some freir or monk which wes hard to finde in this great raâ—itie and scantues of that byke I thoght well with my self he had bene a Dortor man howsoeuer he hath bene a throt cutter This way at last did I atteane to my man and pull him out of the Dortor to the battell againe and shuke the Coul from him to make him for his firste profession the warre for in the beginning of his laudable so speaketh of it this Author as he had bene his Armor bearer he dissimleth not that he had receaued wages and I dout not but he wes worthy of them wearied alwayes with the trauell and his handes litted with blood spilling he giueth him to be a Monk in some Eremerage belyke for there wes no other Monkes in that aige if he be so olde as this Author pretendeth where he might appease God Sacrificâ—â— Christiane humilitatis by the Sacrifice yet alwayes of no masse but of a Christiane humilitie Well he proceadeth and giueth the thre notes whereby a godly doctrine shal be discerned and tryed from vngodly and superstitious antiquitie vniuersalytie and consent which being ioyned with the fundation of trew doctrine proceading from the Spirite of God no dout may moue muche to cause the doctrine to be embraced as we se the people of Sichar firste moued by the wordes of the Samaritane woman to beleue Christe but after they had herd them selues then pronounce they plainely that not for her â—ermone they beleued but we haue herd him speake and we know him to be Christe the Sauiour of the world If the wordes notes of your Dortor man shal be thus taken I will go
Poete speaketh and after him Plinius to the Emperour Domitiane esteame these my â—owes to somwhat If at any tyme it should please the goodnes of God to moue the hart of the Quenes Maiestie to take this Treatie in hand and read it then had I reported the full pryce of my laboure then were I fully satisfied In reading ye know my Lorde how we oght to lay asyde all affection weye the arguments consider and examine the pith of them hereafter pronounce and iudge for there can be no greater inimie to the treuth 〈◊〉 A foreconceaued opinion of error confirmed by long antiquitie and a certane progres of yeares and yet we know as Peregrinus the Philosopher sayeth that the treuth is doughter to the tyme howsoeuer it shal be suppressed and buried as Democritus sayeth in the pit yet wil our God bring it to light and declaire that that is not the treuth that is approued of many but that that he hath reueiled If thus I say our Souerane should enter in work then I dout not but she should consider the equitie of our cause then she should haue a florishing common wealth then should her G. Liges be assured of tranquilytie obedieÌ„ce that as she craueth the seruice of our bodies and substance so we may moste hartly and glaidly discharge our selues before God and the whole earth our hartes being ioyned together in vnitie of doctrine which is the onely and most sure bande as Augustine speaketh whereby the hartes of all are conciliat ioyned yea and reteyned together Thus I commit her Maiestie to the protection of the moste heigh who hath in his handes the hartes of Princes and turneth them to and fro at his good pleasure and will and wisheth lykewise to your Lordeship the increase and aboundance of the giftes of his holy Spirite that as he hath begunne the worke in your handes so he will assist you to the end as we may luke continually for the lyke conforte And so faire well in the Lorde Iesus Christe At Edinburgh the penult day of Iuly 1563. Your Lordeshipes moste humble and obedient Seruiture George Nay ACcording to the approued laudable and receaued vse of writers that do trauell in any argument of consequence I haue iudged it verie necessarie to admonishe thee good reader of the fyle ordor and maner that I haue followed and obserued in this my answer and confutation of the Abbote of Crosraguels masse For it may appeare strange at the first face that for a smal tractie and volome not exceading the boundes of threttie small leaues direct forth and sent by him he shal receaue hard by fourtie sheites of paper in greatest and fullest measure Secondly it may be asked pereuenture that in suche aboundance of flourishing ingiues in suche welth of solide iudgementes in suche plentie of eloquent men and perfection of letters tongues and erudition as I may treuly affirme ether wes neuer at least these thousand yeares wes not that this charge should be laide to me or by me vndertaken For in that one may appeare temeritie and rashnes in that other arrogancie and lack of iudgement Somthing thridly may be inquired of our long silence in consideration that this our Abbote hath continually barked from the beginning of this mercyful visitation of our God and reformation in Scotland yea and set forthe some thinges that be plainely red and euerie where to be found that the rest of his workes which be no les pernitious be neglected and this onely hath bene iudged worthy of answer To satisfie thee good Reader in the first head thou shal vnderstand my studie and trauel to haue bene to make all thinges plaine and sensible aswel of Scripture as of antiquitie for in this no dout lyeth the cause of his shortnes and of my prolixetie not that I haue bene any wayes long in this argument which vndoutedly requireth an ample tractation but in respect I speak of his compendiousnes and obscuritie In the maters of Scripture it can not be denyed but he hath bene as I note in some places â—ther sleuthfull negligent and obliuius or els so addicted to his owne iudgement wherein he confidis not lytle that whatsoeuer he hath iudged of any place the same should the Reader immediatlie approue and without any stay or impediment esteme it for a verie vndouted treuth To prike forward to this the imprudent and vnskilfull Reader We obserue his craft to be to alledge and cote in the margen the authorities of Scriptures Fathers and councils as should appeare to the Lector that all that is alledged by him is spoken out of the mouth of suche Authors as he there notes In this part I am driuen to produce euerie place oppen vp the mynde sense and vnderstandiÌ„g of it and satisfie to euerie thing can be obiected because the danger is so great that if I should pas by any thing with silence that incoÌ„tinentlie should be iudged to make for his partie In the Fathers and councils I foresaw somwhat more that they hauing almoste continually in mouth solemnities of Masses Sacrifices Hostes Oblations worshippinges Myrackles and suchlyke I feared that these thinges should be interpreted and vnderstand after the superstitious vse that we haue sene rather then according to the mynde of the Author and the practise and custome of that tyme. Here am I constrained by conferrence of places to shaw the mynde of the writer and by the consuetude then vsed to declare the naturall intelligence of euerie thing which part as it hath bene to me painefull and tedious so I dout not but it shall not onely be to the vnlearned confortable where they are assured of the antiquitie but also to the learned they being releaued of the werisome wadiÌ„g through the Doctors and to bothe shall this my lauboure serue for a Mirror to behold the great puritie the godly lyfe the care ouer the poore and the liberalitie of the primitiue Church and the old Fathers which being conferred with the exemples of those that vanteth and brageth of the tytles of successors may be knowen how far they be not onely fallen from the puritie of the doctrine but lykewise horrible declined and degenered in all good vertuus and maners This shortly for answer to the first head In the Second head I shal not be verie long the ordor of reformed persones we know to be subiect to the commandement of the Church without all shift tergiuersatioÌ„ or repugnancie What is the iudgement and opinion of men of letters of me I haue not to inquire the occasions mouing theâ— to laye this charge to me moste vnable amonges many hundreth ar vnknawen But alwayes God be preased my duetie I know which is all particulare respectes and considerations layed asyde to giue and dedicat my self holye to the seruice proffect of the Churh of God Iudgeing it rather my part and office in obeying there honest charge to euenture my fame and estimation then in disobeying
Church vtterly misknew it yea and yet 〈…〉 the Euangell â—ath 〈…〉 〈◊〉 is not in 〈◊〉 places of the Orient amonges the Christianes we know no such thing to be God be â—rassed and we hope in God â–ª that all 〈◊〉 shal be 〈◊〉 deliuered from her moste tyrannus filthy and insufferable abhomination And to be marâ—y with you for so I know you of your nature I know finde iâ— places in Scotland that hath euer 〈◊〉 cleane of â—er filthynes â–ª And I wolde be verie sorie that my staine or thy Iack â—ues wiâ—h reuerence I say of the modest Reader â–ª should be polluted with so 〈◊〉 and vile â—harlote as is the masse Thus thy argâ—ment is refuted wholy so that I truste euerie man shal be satisfied that is not altogether contentius for to such I write not not yet will dedicate my layboures for we know that the Church of God hath nothiÌ„g to do with such men ones Trew it is that the Prophetes forwarned vs of the comming and Natiuitie of our Sauiour and painted him furth in his owen cussors that he might be knowen to wit by his wonderus workes infearciable wisdome and doctrine But that thou hereupon wold gather That this Prophet lykewise did prophecy of a cleane Sacrifice to be offered ouer all hetherto in deid thow sayeth not euill quhilk is the precius Body and blude of Iesus Christe offered vp in the Sacrifice of the masse be the Minister In this thou speaketh vainely vngodly and impiusly yea and vnlearnedly which I haue already declared yea and shall proue by the same that thou adduceth for thy wicked prufe to wit the wordes of the latter Supper and the Prophet Malachie expounded and declared by the vniuersall consent of the moste Ancient Fathers when as we shall come to the declaration of the sayinges of the Ancients and wil not now trouble the ordour of the boke Here in deid this glorius diuyne taketh to him a fre feild taking vpon him to proue and certifie Iames his brother That this was sayeth he the declaration of them that was Disciples to the Apostles and all vther godly interpretors of Gods worde Greikes Latinistes together with the vniuersall consent and declaration of the maist Ancient and godly generall Councels quhilâ— euer hes bene sen the tyme of Christe to thâ— our dayes But here thou reciteth none of the wordes of thyne Authors In deid there is somwhat noted vâ—oÌ„ the mergâ—â— Alexander Epistolâ— primâ— Ireneus Libro primo Cap. 32. Damascenus Libro primo de Fide Orthodoxa Cap. 14. Augustinus Libro 8. de Ciuitate dei Cap. 33. et 9. Cap. â—3 â—ruâ—erinâ—â—uper exodum but here thou hath no mercy vpon the Reader forgetting to note the Chapiter the two Councils of Nice Ephesus last of all But hereof afterward because thou entreateth somwhat at more large I will referre them to their owen place and will ioyne with thee in the substaÌ„â—e of the mater which I haue euer from the beginning longed to atteane vnto But here I can not pretermit vnobserued that thou cyteth Augustine in the eight boke 33. Chap. the whole boke being conteined and deuided in 2â— Chapiters But least ye should haue forget your self in some of the figures I haue loked the. 23. Chap. where the ancient Father diâ—puteth of the iudgement of Hermes Trimegistus of Idolatrie and of the abolishing of the superstitions of Egypt and I can find nothing any wayes apperteining to this purpose we haue in hand but except that if some man may Iustlye think that the reprehension of Hermes should most worthely â—uene to you The wordes are these vaine deceptful pernicius and Sacrilege thinges Hermes the Egyptiane because he knew the tyme to come in the which they were to be abolished he lamented but he wept impudently as he knew it imprudently this part and these wordes may be applyed to you and all of your faction who trauelleth in disperate causes and lamenteth and bewaleth the erecting of the trew Religion of God and ouerthrowe of that that is impius aÌ„d wicked which no dout as ye bewale impudently so haue ye foresene these many yeares to come with no les impudencie nor ignorance Than cyteth the. 23. of the nynte boke of the same worke wherein is entreated how falssy the Name of God is attrybuted to the Gods of the Gentiles and yet it is communicat by the authoritie of the holy Scriptures to holy Angels and iuste men And I am able to say that there is nothing there can in any wise serue to this mater Now Reader I beseche thee consider what authoritie and faith is to be giuen to the sayinges of this diuine who not onely wreasteth and throweth the Scriptures sayinges of the ancient Fathers to his pernicius and vngodly purpose so that it might seme to the imprudeÌ„t Reader that loketh no further that he hath all for him but also rehearseth places that be not found and to vtter his knowledge of the antiquitie addeth Chapiters vnto their workes so liberally he dealeth with them Now let vs procead Here is introduced Iames after his long silence making an argument against the masse The wordes are Sen the Apostle Paule in diuers places testifies that Iesus Christe our Sauiour suffered anes for vs and neuer is to suffer againe quhairby we are assured that our Sauiour was offered vp anes in Sacrifice on the croce for mannes redemption and neuer to be offerred vp againe and ze say he is daylie offerred vp in the Sacrifice of the masse how can thir twa stand This is the argument of Iames gathered of the. 9. and 10. Chapiters of the Epistle to the Hebrewes To this is answered of this new deuyne in this maner It is trew that Christe was offered vp vpon the croies and is neuer to be offered vp againe after that maner as ane bludie Sacrifice and it is trew that the Lordes body is offered vp after ane vther maner in the Sacrifice of the maâ—se conforme to Christes commandement as ane vnbludie Sacrifice for why a veritie makes not ane vther veritie fals The â—uÌ„me of your answer is that there be two Sacrifices oblations of Christes body aÌ„d blood vpon the crocâ— one an other vnblody iÌ„ the masse This your sayiÌ„g as it is without any testimonie of the Scripture or suffrage of the antiquitie so is it moste impudent and moste easy to be reiected and refelled whatsoeuer ye pretend of Gods commandement wherein ye haue none at all Trew it is as ye say that a veritie distroyeth not an other but I must say for the part of Iames and of the treuth that an established trouth distroyeth and oppeÌ„neth vp all thing that is contreâ—ius which is nothiâ—g but falshead and vntreuth The Apostle writeth plaine that our Sauiour offered vp himself ones for the perfect deliuerance of man and neuer is to thoâ—e againâ— â–ª Thou granteth that he suffered ones and is no
aige What apperteyneth to general counciles duely conueyned without tyrannie hath bene exponed to wit that they euer erre when as they take any thing vpon them more nor they are able to manteyne by the Scripture When soeuer they exeade or taketh vpon them to bynd the coÌ„scieÌ„ce of man to that which is left fre by the spirit of God or to determine any thiÌ„g agaiÌ„st the Scripture then not only the whole multytude but any priuate man ought and should oppone them oght and should intercede oght and should resist and withstand as Paphuntius to the whole concile of Nice sindry others at other tymes It hath bene seÌ„blably declared that the conciles â—yâ—ed by yow serueth yow no thing but rather maketh against yow and thus I as one appoynted by the rest of the brenthren and of the smallest sheweth and declareth al godly to be offended with you all places of Scripture cyted by yow to be impertinentlie applyed to your wicked purpose trusteth to haue ê“uen manifestlie by the Scriptures the masse to be the most wicked abhominable and deuyllishe inuention that euer proceded of the forge of Sathan yea and all defenders aÌ„d may nâ—teinars of iâ— to be membres of the Antichrist since it is prouen to be a thing of suche nature that it vtterlie spoylleth the Sonne of God of the dignitie of his eternall preisthead defaceth the glorie of the Croce of Iesus Christ and feyghteth directlie against the heauenlie benefite anâ— threasour of the holy Communion And in this action I regard not who be in my contrare what soeuer Iames is broght in heâ— speaking at the plesoure of thâ—s Authour againste his conscience of the Disciples of the Apostles and the ancien fathers who maketh no thing against me nether yet ment any thing of the masse but albeit so were we haue to say with Aristotle that it is a thing most holy to preferre the veritie to freindes and with Paule that if one Angell of heauen should 〈◊〉 any other thing nor we are teached by Iesê° Christ â—ee muste prenunce it Anathema accurse Now wyll I leap ouer a question casten in by Iames of the cause of varietie or opinioÌ„s in these dayes which is no mater to be astonied with all since this is the continuall battell and exercise of the Churche of God frome the begynning yea and is not without a great proffite to the holy Churche and a singulare comforte to euery memâ—re thereof albeit that God most iustlie auengeth and 〈◊〉 hereby the coÌ„tempt of his word the prophanatioÌ„ of his ordinances and the polluting of his Sanctuarie in dede we be hereby teached and admonished of our horrible apostasie and declyning frome God we are led as it were to the hie waye and broght againe to the originall whiche is the first Institution and ordinance of Iesus Christe whose voice onely should be herd and against the whiche no man oght to repyne This being done that is the inuentions of men separated and eiected the ordinances of our Scoole Maister erected and set vp euerie where in their owen naturall cleanes and simplicitie tâ—â—n shall we haue concorde and aggrement til that be Let no man think that it is able to a treane or haue any quietnes how so euer we shall procead sufficient witnes of This is the aggrement of all reformed Churches Now let vs with this Author returne to our purpose and examine the thre heades of his persuasion out of the old and new Testaments and the doctrine of Vincentius Lyrmenses which seameth so notable so weighty and of such consequence to this Author that it can not be refelled The argument is drawen out of Tomstallus Bishop of Durame howsoeuer this glorius diuine decketh it vp in an other and new apperell The first head of your persuasion is That we sall neuer read the people of Israell quha leuid vnder the seruitude and boundage of circumcision in expectation of Christes cuming till haue bene abused with Idolatrie the space of 40. zeires or at the maist the space of a maÌ„is liftime but anes in y â— time thai war broght to the knawledge of thair Lorde god and it is thay war neuer vniuersally geuin to Idolatrie how than is it possible that all Christiane men beand Baptised in the name of Iesus Christe beleuang surely that he is already cumin Sauiour and Redemer of the warlde hes leuid vniuersally in perpetuall Idolatrie thir 1550 â–ª zeires and mair without repugnance or gainstanding be the prouision of God and sa furth Ye conclude that ether the Lorde hath more sâ—lenderly entreated vs nor the Iowes or then the masse is not Idolatrie this Author doeth verie wisely to tearme this argument and call it a persuation for albeit it may appeare to haue some colloure to persuade yet hath it no pith nor strenth to conuince geuing it were trew which shal be declared and prouen moste â—als and vntrew Consider how aplty this is inferred the Iowes wes neuer by the space of a mans lyfetyme suffered to be in Idolatrie how can it then be that all Christianes hath continewed in Idolatrie these 1550. yeares the conclusion is gathered hereof ergo the masse is not Idolatrie for this howsoeuer ye procead by a disiunctiue ye wold conclude and affirme Consider and examine the argument your self and pronounce if ye find any weight with it but I pray you sinâ—e ye thus take vpoÌ„ you the knowledge of Scriptures how take ye this vpon you to affirme that the Iowes wes neuer in Idolatrie by the space of a mans lifetyme the text and historie being so plaine that the children of Israell perseuered and remaned still Idolaters from the tyme of IeroboaÌ„ who set vp the golded Calues and made Israel to sinne til the tyme of their eiection vtter exterminion Trew it is that from tyme to tyme God starred vp Prophets to admonishe and rebuke the people of their defection from him yet do we neuer read no vniuersall reformation nor harty repentance where do ye read that euer the statutes of Amrie as the prophet doeth speak and before him the Actes of Ieroboam yea euen of parliameÌ„t erecting and serting vp Idolatrie which did stil multiply and encrease during the dayes and reigne of 19. Kinges in Israel beginning at Ieroboam and ending at Hoseas vnder whom come their distruction the cause being assigned in these wordes the SoÌ„nes of Israel imagyned wicked thinges against the Lorde their God to buyld themselues heigh places in their times c. The Prophets rebuketh euen the verie Trybe of Iudath for the same cryme notwithstanding the Temple the Religion and preisthead placed and remaning still with them and the promes of God made to Dauid and Salomon yet did they continually decline follow their sister Israel going awâ—oring after strange and vncouth Gods It can not be denyed but some faithfull Kinges they had yet wes neuer the people reduced to the full and persite obedience of God from
with you But if ye will hereby think that these thre concurring are sufficieÌ„t to establish any doctrine otherwayes doutsome and fond that I will vtterly deny and proue to be a manifest blasphemie and vntreuth for the Church of God hath no way nor reule to iudge and discerne betuix godly doctrine and wicked but the Scripture whatsoeuer we finde here commanded that haue we to receaue with all reuerence and expedition it that is not here or is repugnant to this to iudge it wicked and impius Shall we think that antiquitie shall preiudge the holy ordinances of God ether yet vniuersalitie or consent Shal we think that the'boke of the Law Deuteronomium should not be receaued because it had bene suppressed and tynt aloÌ„g time To the ordinaÌ„ces of God howsoeuer they haue bene coÌ„temned by the space of one aige two thre foure fiue yea a thousand aiges yet are they euer to be receaued with all humilytie trimbling and feare But let vs consider what is to be giuen to euerie head of these thre notes and first of antiquitie whereof ye bragge most for that ye haue continually in mouth the masse is so olde hath continued this long and so furth Shal this be now casten away that hath bene so long reteyned Firste I haue answered it to be fals that ye affirme to be trew for there wes no masse in the Apostles dayes and tyme nor yet in the primitiue Church so that it is cleare to any that is wel versed and sene in antiquitie that there wes no such abuse a fiue hundreth yeares or longer yea and albeit this your masse had bene as ye falsly pretend in the dayes of the Apostles Shall we think that sufficient to proue and declare it to be good which is a manifest impietie God forbid How olde I pray you is the Deuill Author of all iniquitie impietâ—e How long is it since the fall of Adame In this ye may consider the nature of the world that euen since the creation hath abused and inueÌ„ted wicked wayes to draw the people from the obedience of God yea and euen then when it appeared that the restitution promest by the Prophetes wes so accomplished in Iesus Christe that all lies and errors were vtterly rooted out and remoned yet do we see and reade wickednes to haue bene set vp lies to haue abounded to haue oppressed and obscured the veritie and the Religion of God prophaned and broght in contempt Consider I pray you what Cipryane writeth contra Aquarios who euen in his aige did alledge and lay for them antiquitie Pas pas thy way sayeth he with thy antiquitie for in so farre as it is preiudiciall to the institution of our Sauiour Iesus Christe and to the right vse that he gaue vnto vs it muste be condamned and the more Ancient that a custome be it is the more pestilent and pernicius because that thereby men be wrapped vp in a more deipe induration of hartes and all cloike and couerture of excusation is taken frome them and this same Author speaking to this same purpose Our maister Christ sayeth he sayeth not Ergo sum consuetudo but he sayeth Ergo sum veritas that is Christ sayeth not I am consuetude but I am veritie I might adduce out of Augustine Chrisostome and others of the Ancientes places to this purpose but iudgeing it to be plaine and sufficiently prouen I supersead further probation Since the Ancients refelleth abuses what cloik of antiquitie soeuer be pretended let neuer our selues be so caried away after wickednes that euer we giue place to it for any pretence but let vs in deid consider if it hath the fundation of the treuth of God and not laitly diuised inuented and set furth by man for that is to be iudged laitly inuented whatsoeuer man hath diuised in the worshipping of God lyke as your masse is whatsoeuer antiquitie ye bragge of Your Second note is vniuersalytie to the which what weight of ê“bation oght to be giuen it is easy lykewise to coÌ„sider we know the Alcorane to be of greater antiquitie and receaued vniuersally in mo Regions and countries nor euer your masse hath bene Shall we then by this note authories and allowe it to be good But ye restraine this note of vniuersalytie to Christendome to this I answer that the Grecians who euer hath bene more witty and godly men nor the Latines did neuer receaue your masse and amongest the Latines them selues we haue not to think but some men did espy the great vanitie and superstition of it albeit their Names be suppressed that the great silence foresignified by Ioanne might haue place but now darre I bouldly affirme in the Name of God the horne of their kingdome to be doune thrung and neuer to be erected againe Remember the golden Calf erected by Ieroboam vniuersally receaued throughout all Israell and continued till their vtter extermination and after This is the confort and exemple I had to say before your eyes that be papistes and gaâ—peth thus busylie and anxiuslie for the masse Thy thride note of consent which ye defyne to be a certane aggreablenes in a doctrine without any faction or diuision is not much differrent frome vniuersalytâ—e and I will to that point answer you in one worde that it all the Nations of the world should consent and aggre together in any thing that is vnlofull vnhonest and vngodly it is no more to be regarded nor if any priuate maÌ„ should affirme it and I say further that a priuate man oght may and should withstand and oppone him self thereto We know the craft of the Deuill euer to haue bene since the beginning to sturre vp Realmes nations and countries against the treuth yea and euen in the places that be especially called by God sainctified and consecrated to the praise and glorie of his holy Name that there he maketh his greatest effort to supplant distroy peruert and deface the whole How his interpryses prospered amongest the Children of Israell the peculiare chosen and adopted people of God it is plaine by the Historie and what victorie he hath had amongest the Christianes the experience yet still teacheth vs. How he troubleth stormeth and rageth now when as by the mercifull visitation of our God his shiftes and craft are oppened vp his members and ministers knowen and the horne of his kingdome ouerthrowen yea and the masse the principal instrument of his forge vtterly broken which ye in the conclusion of this treaty say Luther wes forbidden by the Deuil to the great contempt and ignominie of that godly man euen as it were a great absurditie that the Deuill shall speak any thing that is trew otherwayes we be instructed by the Spirite of God to wit the treuth plainely confessed by the Deuill the Sonne of God acknowledged in Euangelistes and in the Actes of the Apostles read the .19 Chap. and thus take home your change againe euerie man may iudge I am