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
vnto his Apostles and lykewise did with the Cuppe In your masse what is lyke this First there is no thankes geuing or any that can be pretended since it is in a forrane language it is eueÌ„ as there were none there is no breaking of bread nether yet distribution What can it haue then lyke vnto the Lordes institution To the offerring vp of the body and blood of Iesus Christe vnder the formes of bread and wyne to the father of heauen I am assured there is no such thing in the institution of our Sauiour shaw your warrand produce your commission the action I haue rehearsed wherein there is no such thing to the iudgement of all But if ye will say it is here conteined do this in remembrance of me this sentence is relatiue to the action preceading so that there can be no mention at all in this whole institution By whome ye will the body and blood to be receaued as the heauenly foode of our Soules it is incertaine whither of God or of vs be lyke ye wold meane of God seing ye haue spoken of offerring immediatly before as ye should meane that as it is offered by vs vnto God so lykewise is it receaued of his part which in verie deid is a strange maner of speaking and vntrew for who did euer here that the Sacramentes giuen and appointed vnto vs by God as a moste speciall benefite and comfort that euer they wer commanded to be offered to God or so receaued of him I am not ignorant that that thing which is done according to his holy ordinance he is coâ—tent with it and in that consideration receaueth it But here we speak of offerring of our part and receauing in that respect of the part of God We are commanded to vse and practise his holy Sacramentes whereby we testifie our Religion and witnes our obedience vnto God but to offer them vp vnto him this did I neuer here In deid the body and the blood of Iesus Christe represented by bread and wyne in this Sacrament being receaued according to his holye institution and ordinance and no wayes els I knowe to be the foode and nourishment of the Soule of the faithfull receauer If this be your mynde in the latter wordes of your diffinition then doeth the latter part moste ineptlie and improperlie aggre with it that preceadeth of the offerring This farre haue we trauelled with your fond diffinitions and al 's shortly as wes able and more shortlie nor the mater should require if we should not haue occasion after to speak somwhat as ye trauel forwarde in the explication of your owne sayinges It that ye adde to your former diffinition I can not tel what triflus orations iÌ„uented deuised as you say by the aÌ„cient Fathers that as seames to you moste iustlie to decore the Maske I answer vnto you that all proceadeth of a Fornace and one Author to wit the Deuill for as the principall is blasphemous so is all that is ioyned wiâ—h it and pretex not such godlie orations as be vsed in the holy Communion for there is nothing there but it that is drawen out of the Scriptures of God and practysed accordiÌ„g to Christes holy institutioÌ„ ordinaÌ„ce For the prayers which we do vse before the table of the Lorde Iesus we repute no part of that holy action but onely vse them to inflaÌ„me and stirre vp our dul hartes to the due consideration of that great mysterie to the practise whereof when we approche we do nothing which the Lorde Iesus did not nether yet omit we any thing which we finde that he did and commanded vs to do but in your masse if the Collettes Pro Pecore infirmo I wil not say for a seick sow Pro Partutientibus Pro Defunctis Pro naâ—uigantibus and such others be omitted Sire Iohn is not worth his Six blankes Now haue we to consider the reasons and argumeÌ„tes whereby this Romish Doctor trauelleth to confirme his fond diffinitions Iames as he is introduced requireth a probation of Scripture for iustification of the which is adduced an part of the wordes of the institution out of Lucas and Marcus do ye this in remembrance of me By the which wordes sayeth this Gospeller He commanded his Disciples to consecrate the bread and the wyne as he did saying this is my body and so he institute the consecration and by the consecration the verie body and blood of Iesus Christe our Sauiour are contened vnder the forme of bread and wyne by the power of y e Lordes word which is omnipotent according to this ye shal mark the godlie Ancient sayinges of Chrisostome written in this maner It is not man that maketh our Lordes body and bloode of the breade and wyne and so furth Whereupon first we shall obserue the olde practise and shift of sathaÌ„ in the recyting of any place of Text alledged or broght in for his purpose that euer he rehearseth a certane portion or part of the text neuer the whole senteÌ„ce Why is not the whole action recyted This hath bene a great occasion of these wicked errors we are now troubled with all and principally in this mater we haue now in hand for hereof hath proceaded that there wes nothing Iudged to appertene to this action by the aduersaries of the Euangle but onely this sentence this is my body that not pronounced plainely but mumled and blowen vpon the bread and so of the Cuppe as nether the thinges preceading nether yet the commandement ensewing should haue any place in this action the fructes whereof are that not onelie the sentence is vtterlie wryed and peruerted but the wordes altered changed and adulterate which no man of a sober wit can esteme to be attempted without a great Sacriledge For as deprauing of senteÌ„ces bringeth in all corruption so innouation of tearmes vsed by the Spirite of God can procead of no sobrietie whosoeuer be the Author and inuenter of them Of the one we haue the horrible and monsters mother of all impietie transubstantiation and real presence dinging Christe from the ryght hand of the Father taking from him the office of preisthead and mediation in that that it leaueth not to him the proprieties of the manlie nature pernerting and exstinguishing the ordor and effect of a Sacrament ascribing vnto our Sauioure a phantasticall body with Marrion and fynally affixing him to a certane peice of bread at the appetite of a filthy whormoÌ„ger not vnlyke to that that we reid in Theotritus and after him in Virgile in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they gaue such strenth to the versis of Inchanters that they moue Iupiter the Sonne Mone to fal out of the heauen and discend in their bossomes I wold this glorius gloser should haue red BonaueÌ„tura and Stotus otherwise called Doctor Subtilis and suche others in the impugnation of this wicked and deuillishe impietie set furth by Nicolaus Secundus and Innocentius
is this not that thing that appeareth good in thy eyes shall thou do to the Lord thy God but what the Lord thy God hath commanded thee that do thou thou shall adde nothing thereto nether shall thou deminish any thing there fro Consider now Sire in what rank workes done without Gods commandement are placed and take better head to distinctions and defferences inuented to auoid a treuth Thus farre myght Iames haue gone with you if ye had bene mynded to haue led him the ryght way But now let vs consider the answer made to the Second parte of Iames argument called in the Scooles somtymes Assumptioâ— somtymes minor Here our Kynnishe Doctor trauelleth exceadingly to proue the masse not to be inueÌ„ted by man but instituted by our Sauiours Christ Iesus at the latter Supper at the least the effect and substance of it And to confirme this he giueth a deffinition of the masse concluding all the other Cerimonies prayers and orations to be added by the Apostles and their Disciples moste faslie and vntreuly as shal be after spoken when as we haue ended and proued that parte that he Subiunis of the name of the masse For this is his ordor to fall from the substance to the appellation immediatly introducing Iames and making him to proue the masse no wayes to be instituted by our Sauiour Christ seing there is no such name in the new Testament I am not ignorant what weight force the argument is of that is drowen A nota nominis in the Logique Scooles to wire that it is more probable to persuade then strong and pithie to conuict Yet if we shall consider the Scriptures of God the maner of proceading of the holy Spirite in them no dout it shal be found as it were inuincible For I ask of you Doctor that taketh vpon you continual reading and meditation of the Scriptures where ye do euer find any ordinance of God set furth to the which the Spirit of God giueth not a certane name whereby lyuelie as it were he paynteth furthe the mater and propertie thereof I am assured that the holy institution of circumcision is so tearmed by the Spirite of God the pashoner lykewise the Sacrifices appointed in the boke of Leui as they by their cerimonies and oblations are distinguished one from an other so euerie one hath their own proper name which no man durst alter change or innouate In the new Testament the lyke to be practised by the same Spirite it is moste euident Is not the Sacrament of our regeneratioÌ„ called Baptisme and that moste properlie the holie action of our Sauiour at the Table before his departing from his Apostles in the which he gaue bread and wine the verie signes and tokens yea the verie pledges of his body and blood is not this action called somtymes the Communion somtymes the Lordes Supper and such other appellations drawen furth of the Scriptures as the Sacrament of his body blood and of thankesgeuing This then being cleir that there is no institution in the old nor yet iÌ„ the new TestameÌ„t but as moste faythfully cairfully the ceremonies the rytes and the maner of them are declared so shal we obserue the names to be moste properlie attrybuted vnto them For this we may eissally obserue the trauell and studie of the Spirite of God to be that as the ordinances of God are moste clene and holy in them selues so they be exempted from all matche patching of the foolish imagination of mans hart This rule therefore may serue to try all strange bastard iÌ„stitutions of man croppen in the place of the trew and faithfull ordinances of God which haue obscured adulterated and defaced the Germane ceremonies left and deposed by our onely Law maker Iesus Christ the wosdome of his Father What are ye able Sire I pray you to say agaiÌ„st this argumeÌ„t Al the ordinaÌ„ces of God are so set furth in the scriptures that nether is there any ceremonie pretermitted nor yet is the name of the whole action passed by with sielencâ— Nether is the name of your masse conteined in the Scriptâ—res nor yet the cerimonies vsed in it prescriued by our Sauioure It followeth then that it hath nothing to do with the institutions of our Maister Iesus Christ. To your subterfuge pretended of Clemens and Ignatius when as I shall answer to the authorities of the Doctors cited by you there shal be declared the meaning of them and how they vsed that word to no such thing as ye meane Clemens if he wes the Scolar of Peter I know not but sure I am that if he wes his Disciple and these his workes which be set furth in his name that Peter should think him worthy of the stryppes for there is ether nothing or verie lytle that sauoreth of the breist of that Apostle in this Clemens This I wold ye should receaue rather of the mouth of Eusebeus nor myne who writing in the sext boke and. 11. Cha. of the Ecclesiastical historie of Clemens Alexandrinê° what vnlefull testimonies he vsed reckynneth this your Clemens Epistle Ignatius writeth in Greik the interpretors ignorant of that language or els not throughlie vnderstanding latine yea and not knowing the meaning of the Author turneth by this word Missas celebrare where the godly writer Ignatius vseth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such wordes signifeing not els but to coÌ„uene assemble gather the people together to the seruice of God This may appeare euidently in the place of Socrates that is in the thrid boke of the tripertie historie writing of Melitiê° ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which place is turned by Epiphaniê° the followers of Meclitius made masses apart the author meaning no suche mater nor yet the turner of no such masse as we haue sene but onely that they conuened apart by them selues so abstracted them selues from the rest of the CongregatioÌ„ The ignorance of this language deceaueth thee glorious Doctor howsoeuer thou be puft vp in thy owne consaite and playes King harrad amongest thy owne companions lyke vnto thy self but hereafter we wil haue better occasion to speak of this mater in the conference of the Doctors There is yet an other shift pretty as appeares to this Author which is that the Fathers conuened at the councill holding at Nicea to refute the herysie of Arius inueÌ„ted this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an other whereby they tearme the Virgine to be the mother of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Theothitos as ye do write ignorantly the thridt in our own tongue Trinitie which wordes sayeth this Author are not found in the Scriptures what if I shal deny this vnto this new start vp Doctor of Carrick How is he able to proue it if he vnderstandeth not the language that the Scriptures were first written in by the finger of the holy Goste But to come nerrer what albeit these wordes be not found seing it
sume part aggreis and sum part defferis firste they aggre in so far as the self same body in substance and so furth The suÌ„me of the whole is that the Sacrifice of the massee hath thre thinges coÌ„mon with the Sacrifice of the croice whereof the two former be sufficiently entreated refelled and prouen that nether is the same body in the masse that wes offered vp vpon the croice nor yet that the masse in any wayes wes forewarned by the Prophetes and so wil I omit those two partes least I should seme to do againe as lyeth in the Prouerb that that is already done and will ioyne in with the thrid which is this Thridly say ye thay aggre that lyke as the Sacrifice of the croice wes prefigurat be mony diuers signes and figures so was the Sacrifice of the masse prefigurat be the preisthead and oblation of Melchisedec In this I glaidly go with you that the Sacrifice of the croice wes prefigurat in the Lawe yea and before the written Lawe in the Sacrifices offered by the Fathers which did cheiflie serue to the exercise of their faith teaching and leading them as it were by the hand to the Sacrifice of Iesus Christe to be offered vpon the croice which wes moste liuely prefigured by the Immolation of Isaac But that there be any fygur or adumbration of thy fond Sacrifice of the masse or forewarning to the allowance of it that I vtterly refuse and constantlie denye The place cyted by you out of the .14 of Geneses of Melchisedec serueth you nothing how much soeuer ye shal bragge of it for it is plaine that he offered no bread nor wyne to God but broght furth bread and wyne to the refection of Abraham and his armie now weried hongrie by their great iorney and trauel and that not as preist of the moste heigh God but as King of Salem thus shall we haue the most proper diuision and proportion of euerie part aggreing moste semely with others firste that he as King broght furth bread and wyne for that is the meaning and signification of the Hebrwe word and the Greik 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so vsed him self liberally towardes Abraham and his Armie Secondly as preist according to the deutie and office of the preist he blissed him Trew it is that in the common Latine translatioÌ„ there is some difference from the Hebrew in that he sayeth Erat enim for he wes geuing as it wer a cause of the fact of Melchisedec before rehearsed of the refreshing of Abraham and his folkes And this no dout hath giuen the occasion to the vnlearned of stumbling but the Hebrew is plaine Et erat and he wes preist of the moste heigh God so that clause Et erat Sacerdos altiss dei apperteaneth not to the fact preceading but to the office of the preist recyted immediatly after of the blissing of Abraham in the name of the Lord of heauen Thus Melchisedec being King and preist no dout wes the liuely type and figure of the preisthead of our Sauiour ioyned with his kingdome as Dauid doeth forewarne and teach vs in the 110. Psalme and the Apostle in the .7 Chap. to the Hebrewes where he at lenth and of purpose declareth this mater Wherefore I will not trauel any more in the explication of that place but will send the Reader to the Spirite of God declaring it at lenth by the mouth of the foresaid Apostle I know that Tertuliane and some of the Ancients wil seme somwhat subtile in the explication of this Text insisting vpon the bread and the wyne and the application thereof to this that we do practise in the Lordes Table But I pray you what a sleuth should this be in the holie Apostle of Iesus Christe in the explication of this mater to pas this point if it should haue in any wise belonged to the purpose specially seing in speaking of the preisthead that at large of purpose he touched it not what a gros obliuion should it be to pas the cheif priÌ„cipal Sacrifice wherein the vertue of the preisthead is included to your erronius iudgement By the benediction the receauing of the teindes onely cleane leauing out your foolish new inuented offering he proueth his honour and dignitie But this offering of bread and wyne wherein as ye say wes prefigured the Sacrifice of the bodie and blood of Christe which is the verie lyfe of the world had bene a mater more pertinent to the Apostles purpose and intent then any that he there alledged if it were trew as is most fals that ye alledge Here we may clearly espy that the Ancients can not be altogether excused nor defended in this point But in the wordes of Moyses lyeth the moste full perfect and plaine refutation of this new inuention where we read not that any thing there wes offered to God but rather giuen to Abraham so that not onely he wes blissed of him but refreshed For I truste thou will not say that he Sacrificed to Abraham and if this shall serue to your masse see we not all that the figure of Melchisedec can not auale vnles ye grant bread and wyne to be offered there and so shall your transubstantiation vanishe and vtterly fall because therein ye susteane no substance to remaine but the onely accidentes Attour what temeritie and foolish boldnes shall this be to giue the body of Christe to be offered vp of a shaueling seing that the onely successor to Melchiseder is our Sauiour Christe without any coÌ„panion collaterall successor or suffragane Now pas thy way and search the argument els where for thy masse iÌ„ no wayes hath any affinitie with the Sacrifice of the croice in the pointes rehearsed Yea and I wil affirme it boldly that it can haue no more similytude or communication with it nor light with darknes godlines with impietie God with Beliel nor the holy ordinances and institutions of God with the fond wicked peruerst and adulterat inuentions of men Now ye discend to declaire vnto vs the defferences and disagrement of the one with the other and firste That they deffer that the Lordes body was offered vp vpon the croice in the awin forme visible and sensible and the Lordes body in the Sacrifice of the masse is offered vp vnder the formes of bread and wyne inuisiblie and insensable so they deffer in maner and forme of offering vp and not in substance Trew it is that the Lordes body wes offered vp in the owen forme and no wayes els could haue bene nor yet can be for this caÌ„ not be seperated from manifest impietie contempt and mockage of God to stufe vp the hyde of a Bull and the skin of a Lamb with stâ—â— or otherwyse and so to offer it vp in Sacrifice lyke as ye do bragge of bread and wyne and calling them the Lordes body and blood or at the least vnder the formes of them the body and the
ye will appeare to giue the communion some place yet seing ye so earnestly establishe and deckt vp the masse it is eueÌ„ asmuch as ye should take the communion vtterly away being of that nature that it can not stand the masse standing nether yet the masse so long as it standeth So if ye wolde prosper or think to haue victorie in this cause ye muste sharpe your pen plainely against it as it appeareth well your mynde is These thinges in deid for conclusion since ye adduce nothing to proue them they are al 's easylie reiected of vs as ye obtruse them Here our new Sorbonist being required by Iames formeth his argument that Syllogistice in what figure or mude I truste he learned not so farre for he is but one of our Mule maisters howsoeuer he boldly taketh to him this style The Lorde sayeth he gaue commandement in the latter Supper to his Apostles to do as he did the Lorde maid oblation of his body and blood in his latter Supper as is sufficiently prouen be the hail Text quhairfore it followis weill that the Lorde gaue command to his Apostles to do the same saying do this in remembrance of me ergo cleik Now moste reuerend Doctor for the parte of Iames I answer the Lorde gaue commandement in his latter Supper to do as he did Trew it is The Lorde made oblation of his body and blood in his latter Supper that I deny and wil affirme further that it is fals blasphemus intollerable wicked impius and deuillishe and a thing that thou yea and all the papistes in the earth ioyned with thee are not able to proue For besydes the absurdities already alledged it should follow seing thou cleauest extremly to the wordes and the tyme which is the present that the blood of Iesus Christe wes shed in the Supper for the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present so that the whole glorie strenth and virtew of the croice should be quenshed buried vp and vtterly defaced if these thy dreames might haue place To the minor I haue already answered at lenth so now thy assumption being denyed and moste properly refelled Inferre what thou list thou shall conclude nothing but mere vanitie falshead and blasphemie But now Doctor will I make to you a Syllogisme ye know it is a receaued maxime amongest them of your faction all the actions of Christe are our instruction Christe offerred him self vp vpon the croice ergo the Pope should do the same The maior is cleare of Gregorius your maister the minor I truste nedeth no probation the conclusion muste then follow that the firste newes we shall here shal be that the Pope your maister and capitane hath hengd him self But according to the mater now will I reason with you thus as the action of the Supper will beare Iesus Christ commanded his Disciples to do that he had done Christe tuke bread gaue thankes brake and distributed it saying this is my body which is giuen for you ergo we should do the same that is to say take bread break bread giue thankes and coÌ„municate c. Which is not done in your masse ergo she hath nothing to do with the institution of the Lorde Iesus For thou art not able no not the verie portes of Hell ioyned with thee to proue an new and seueral institution included and conteined in any one word of the promes it being but a parte of the institutioÌ„ In the masse We know those wordes out of the which ye draw this your Sacrifice yea in the consecration it self For so ye tearme it these wordes giuen for you or broken for you be not recyted and I truste euerie man of any iudgement will think that if there had bene any thing making for them that wer diuisers of the masse in these wordes they should not haue bene omitted yea that the quinâ—â— verbians ascribeth the whole strenth and force of consecration to the fiue wordes that be rounded by the shaueling to the duÌ„me and vnsensible Elementes for this is my body Hoc est euim corpus meum Where I pas by that ye adde enim of your owen Alwayes there is no mention of these wordes giuen for you or broken for you Cast ouer your masse 〈◊〉 and read al 's diligently as ye can ye shal not finde these wordes I am assured Whereby it may well appeare in the verie murgeon and farce of the masse that the wordes that be recyted conuicteth you of moste manifest and haynus Idolatrie For since of your owen doctrine we know and it is euident that all virtew is attributed to the wordes pronouÌ„ced and in the wordes of execration there is no oblation for these wordes giuen for you are not pronounced vpon the which wordes ye ground your oblatioÌ„ it followeth then that your masse make of iâ— what ye list is no oblatioÌ„ nor Sacrifice But least afterward we haue not so gauing occasion as now is offerred to speak of the tearme it shall not be altogether out of the way to defyne and declaire what the euergie of the word is and what it is to offer and Sacrifice to God Offer we vnderstaÌ„d to be to subiect him self to the will of the Father to deriuate the wraith the ire the indignation yea and the paine due to all our sinnes vpon him and so to represent stay arreast him self as the verie Sacrifice and oblation to susteane and those the Ire of God for sinnes to transferre the whole offences of the people vpon his shulders to be as it were culpable damned and to be made an accurse yea and the verie sinne it self according to the Hebrew phrase tearming the Sacrifice by the name of the sinne that it is offerred for According lykewise to the sayinges of the Prophet Esaye and after him S. Paule In this maner is to be vnderstand the saying of the Baptist behold the lambe of God that taketh away the sinnes of the world that is who susteaneth and is charged with the wraith of the Father in that he Sacrificed and offerred vp him self to appease the indignation of the Father conceaued against sinne The Lambe and oblation and he that hath offerred vp this Sacrifice we acknowledge to be Iesus Christe who being the onely preist that by the offering vp of him self hath entered in the moste holy place yea and who hath Sacrified him self for vs because that none other wes euer able to haue borne the indignation of the Father but he Considder here then the blasphemie of that Antichriste of Rome who giueth this power to his preistes in the creatioÌ„ of them we giue thee power sayeth he to offer the oblation to God to appease him I feare I be to long in this mater most plaine euident in the self Now let vs prosecute the rest This Doctor 〈◊〉 assure Iames of the coÌ„clusion that it is trew proper aggreing with the wordes of the latter Supper I will make
that the trew worschippers adoreth in spirite and veritie and Peter offring vp spirituall offringes acceptable for Christes saike for vnles all our Sacrifices and werkes be derected to God by faith in the mediator they are altogether vnplesing because there is no accesse to the Father but by him and by grace we are saued euen as the Fathers vnder the law This oblation then that Ireneus speaketh of is not the oblation of the body and blood of our Sauiour which fals lie to establish thy masse thou pretendest to be offred vp by a shaueling for here there is no thing of any masse God be praysed spoken but it is the whole outward inward externe and spiritual worshipping First the spirituall as A trew and vnfeyned repentence a contryte and a sobbing hert stroken with the conscience of sinne and so directing it self by a stedfast faith in the mediator to God receauing remission of sinnes for his saike geuing thankes to the Eternal Father for the great treasour of his goodnes disployed and powred doun vpon man in geuing his onely Sonne to the death for the redemption of the world which faith is testefied confirmed and sealed vp by the receauing of the holy mysterie of his body and bloode To these inwarde workes we may Ioyne the earnist vehement desyre and thrust we haue to the propagation of his kyngdome the predication of his worde and suche others of this kynde Thus hauing proceaded he doeth prosecute and teache vâ— how we ought to Ioyne to these inwarde and spirituall the outwarde and externe whiche consisteth in suche outwarde virtues as extendeth them selues to others as liberalitie Iustice fortitude prudence but cheiflie in dede of liberalitie and mercy towards the nedy and indigent For in they tymes it wes receaued that certane almous wes broght to the place of Conuention where the Lordes Table wes to be ministrate this destributed to the vse of them that wer in necessitie that not onely they should be teached by the preachers of that Fraternall and brotherlie loue league and societie that they wer all bâ—und together in Iesus Christe But that the lyuelie practies of the same should more vinelie represent set vp and imprent it in there hertes These oblations wer called by the word of the ould Testament the first fructes for as by the commandement they wer oblist in the ould to offre them so sayeth Ireneus our Sauiour coÌ„manded in the new testameÌ„t oblations to be for the supporte of the poore which wes in the Primitiue Churche done when they coÌ„ueyned to the Celebration of the Lordes Table and this beninguitie vsed to the releif of the poore is called by the Apostle Hostia bone fragrantie one oblation of sweit sauour to the Philip. This thoght I neidfull to premitte for the oppinning vp of the mind of this author Now shal we recyte the wordes that the caluÌ„niê° fraud of this our start vp may appear the wordes are but and he geuing counsell to his owen Disciples to offre vp to God the first fructes of his creatures not as he wer nedy but that they should not be found vnfructful and ingrate he tuke it that by creation is bread and gaue thankes saying this is my body and it that is the cuppe lykewise by creation after vs he confessed his blood and of the new testament he teached a new oblation the whiche the Churche receauing from the Apostles vniuersalie offreth to God that giueth to vs our Alimentes and sustenence of the which Malachias one of the twelf Prophetes did forewarne and so recyteth the wordes of the Prophete which be declared already It is easy the maters being considdered I haue said before what of the explication of the place of Malachias and what of the mynd of Ireneus to vnderstand how miserablie this author and all the Papistes be deceaued aÌ„d schamefullie they stumble First it is euident that all they that do affirme the maâ—â— sayeth efter there muÌ„milled incaÌ„tation consecration they call it the breade is no creature nor yet is breade but is turned and changed in the verrie naturall body of Iesus Christe that they offre the Sonne vnto the Father yea and setteth him euen there before the Father Now the sonne is no creature being the creator and Ireneus sayeth that the Lorde gaue counsell to his Disciples to oâ—fre to God the first fructes of his creatures so that it is euident Ireneus to haue spoken no thing of the offring vp of the Sonne of God but the oblatioÌ„s gyftes that wer broghâ— to the Table at the celebration of the Lordes Supper together with the prayers action of thankes and predication of the Euangell through out all euen amongest the Nations which preaching of the Euangell the Apostle termes by the name of Sacrifice I am the Minister of Iesus Christe saeth he among the Nations Sacrifiing the Euangell of God that the oblation of the Gentiles may be acceptable and sanctified in the holy Spirite Thus Ireneus exponeth Malachias declaring him to speak of the whole new and spirituall worshipping of the new Testament and to speak no thing of thy masse his wordes are For my name is great amongst the Nations sayeth the Lorde omnipotent moste manifestlie hereby declaring that because the first people had desisted to offre to God in all places sacrifice is offred to him that clene so his name is glorified in the nations Whereby Ireneus clearely declared the Prophete to haue foresignified the Sacrifice of the Euangell and the preaching of the croce whereof the sueit odore the delitious and confortable sauour is disparsed spred throghout all which is the most acceptable oblatioÌ„ to God as the apostle witnesseth prayse to God sayeth he that hath made manifest by vs in al places the ordour of his knowledge Ireneus exponeth him self in the 34. Chap. as he is plane yneugh in the 33. schewing that prayers aÌ„d thankes geuing of the Sanctes is the same oblation that Malachie foreprophecied to be offred vp in all places where he calleth the incenses that be spoken of by Ihon in the Reuelation the prayres of the sancâ—â—â— aâ—d efter him schortlie 〈◊〉 against the 〈◊〉 〈◊〉 in the 4. against Marcion foâ—â—â—â—eth the same exposiâ—â—â—n no dout sayeth Tertuliane 〈◊〉 is forespoken by the â—â—ophete becauâ—e the predicatio◠〈◊〉 the Apostles wes to â—â—sse throghout all countries and 〈◊〉 efter speaking of â—â—â—ritual â—acrifices he rehearseth these 〈◊〉 of the Proâ—â—ete and in al place cleane Sacrifices shal be offred to me Now lest some should think that this oblation whiche the Churche receaueth frome the Apostles and offreth vp euery where may alwayes be applyed to this Authors wicked purpose Ireneus in the wordes of the Text reryted by me but fraudfullie omitted by this author declareth him self calling the oblations of bread and wyne aÌ„d others thinges that wer broght to the releif of the nedy the first fructes the wordes are plaine to
our God the same is forbidden The abbote is lyke a wower in this sclandering of the preachers The abbote tryumpheth befor the victorie Deut. 4.12 This wes spoken by the holie Goste for a perpetuall precept in the seruing and worshipping of God Of what force Argumentum a nota nominis mayâ—e in the Sriptures Euerie ordinaÌ„ce of God in the scripture haeth a name proper to it self Cor. 10.11 The whole action of Christ at the table that night he wes betrayed hath diuers names proper by it self The name of the masse is not in the scriptures Here may be sene how sure grounde the papister haue for their masse The abbote is deaceued through ignoraÌ„ce of the Greik tongue The papisticall Doctors can not shaw fed what laÌ„gauage the name of the masse is come How ita missa est came in firste The abbottes first diâ—finition of the papisticall masse The abbottes Second diffinitioÌ„ of the said masse What diffinition is required according to the scoole men What significatioÌ„ the sacrifices in the scriptures may haue whereof the first reid here The second significatioÌ„ that the Sacrifices expressed iÌ„ the Scriptures haue The harlot preist â—iceaued the simple people Christe alone is the preist and none other Hebr. 7. Why in the olde Lawe ther wes many Preistes There is no shedding of blood in the masse and therefore no remissioÌ„ of sinnes If Christ be offered in euerie masse as the papistes say theÌ„ must he be slaine euery day aboue a thousand tymes The papistes subteltie deceat in taking away one part of the sacrament Ane answer to the secoÌ„d diffinitioÌ„ of the masse In the masse there is nothing-lyke the Lordes Supper 1 Cor. 14.23 There is no commandement in Christes institutioÌ„ to offer vp Christes body In the coÌ„munioÌ„ there is nothing added to nor deminished away by vs from Christes insticution A crafte of Satan alwayes to punish and cut of the scripturâ— Onelie the Papistes tuk these wordes This is my body and left out the rest To whoÌ„ the Papistes are lyke The abbotes purpose is to stablish the wicked 〈◊〉 The papistes alwayes brage of Peter Paule yet â—ollow theÌ„ nothing as may well appeare All that the Papistes now vse by the doctrine of the Apostles is vtterlie damned The Papistes oght to be wheipped out of the Churche of God 13 Tract vpon Iohn Because their offerrings wanteth the promes they be altogether blasphemous Psal. 50. The actioÌ„ of the Lordes Table haeth a commaÌ„dement and a promes The hole ê“ceding in the papistrie wanteth not great prophanation of the holie mysteries The souÌ„d of the worde vanished but the vertew thâ—reof by â—eth Rom. 10.8 Acte 15. 1 Pet. 3.21 By preaching of the word is faith iÌ„creased What the papistes vndersâ—aÌ„d by the word ioyned to the SacrameÌ„tes August Tract vpon Iohne 50. 1. Cor. 10 Augusts Eipstile to Bonifaciê° 2â— August con AdamaÌ„ Manichesi Augusti in the. 3 â–ª Psalme As the cuppe is the couenant in the blood so is the bread the couenaÌ„t in the bodie of our Sauioure Christe Eccius Cochleê° Hosius Stanissaê° be the abbotes companinos It is moste shame for him that taketh vpon himself greatest perfection to be found an ignorant How the wordes of Chrisostome oght tobe vnderstand what the ancentis vnderstand by changiÌ„g in the sacrametes Christ is boith the bankede and the bankede giuer We must consider the brad aÌ„d wyne in the holy Supper to be dedicated to an holy are vse then to feade oure bodies The chaÌ„ge is to be referred to the myndes consciences of the receauers Christe commanded vs not to sanctifie breade wyne to chaÌ„ge them but that we shoulde tak them c. The vse of the elemeÌ„ts be changed at the lordes table but not there substance Chrisost. maketh no meÌ„tion of an alter but of a table Sathan him self could neuer so impudeÌ„tlie wrâ—sâ— the scriptures as doeth this Abbote here It was not the bread but Christes natural body that was broken for vs Ye papist is mark the falset here and be ashamed Gala. 3. Psal. 19. How Christ is said to be crucified iÌ„ all places Euen as the Apls wordes may be taken metaphorically likewyse the Prophetes sainges Iere. 7. Psam 50 The principall cause of the masse and of all heresie is the gredy belly Hiero. in Iere. â–ª 4 Harken ye papistes your masse is oldertheÌ„ ye know The wordes of Ierome expounding this place alledged by the papists out of the â— cha of malachie None of the Ancients euer knewe this Papisticall Masse Why the Ancients vse this worde Sacrifice What is offered to God by the faithfull people What is the offering of the faithful preacher Rom. 15. Sathan coÌ„pelleth the wycked to abuse the holy scriptures The deuersitie of oratioÌ„ prayer almus alledged by the papiste The byers of masses are miserablie deceaued Pryde blindeth the Papistes The primitiue Churche neuer â—â—en the Popishe masse The church of god hath nothing to do w t coÌ„tentius Persones It maye be well sene that the Papists pryde them selues greatlye in lyeng The Papistes wrest the Anciente Fathers sayinges rehearseth places oute of them that can neuer be found in them The natur of the treuth is to distroi falshead which is derect contrary thereto The treuth of Godis word coÌ„foundeth the blasphemus falshead of the papistes Papistis we maye not beleue yow without ye shewe zour warrande of offering The Apostle sayth playnlie that without effusion of blood there wes no oblatioun for Sinne. The differeÌ„ce betuixt the sacrifice of the old and new testameÌ„t The Papistes bringing vp a Iudaisime make the sacrifice of Christ imê“fyte The Papistis affirme that they drink in their masses the blood of Christ and yet they call it an vnbloodye sacrifice ad cloke with treuth is alway is scabrus and vncleane Melchisedec not as the preist of God offered bread and wine but as king of peace broght furth bread wine to reâ—resh 〈◊〉 his companie Psal. 110 Papists be ware of your coÌ„paring lest ye ourethraue your traÌ„substancâ—ation What coÌ„fort the supper of our lord bringeth to the faithfull The Papistis will not learne this lessoÌ„ Christ feleth not the barbarus crueltie of the papistes Christ accomplished the office of his priesthead when he offered vp his body in sacrifice on the crosse The Masse maketh successors to Christe wich is a great blasâ—â—eme Hebr. 7. Hebr. 4. Libro 2. coÌ„tra Paâ— men Cap. 8. There was neuer so great multitude of sacrifices in this world as the antichrist haeth iuented The 3. ê“pertie of the masse The masse is a new maner of tastament What Christe taught his disciples The Sacrament assureth vs of all maner of goodnes in Christ The papists call their masse a coÌ„memoration an applycation of Christes death passion Gal. 6. Ephe. 5. The romishe doctrine coÌ„cerniÌ„g their Idol masse moste abhominable The doctrine of the trew faithful ministers Filthy detestable blasphimers caÌ„ neuer
seme to winke at the mater we can not haue a more faithfull expositor of these wordes theÌ„ the Spirite of God by the mouthe of his holy Apostle Paule who as thou recyteth sayeth which is broken for you For it is moste cleare that the Sacramentall signe of bread wes not broken for them but the onely natural body of our Maister vpon the craice so that in no wayes these wordes may or can be referred to the pronome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word of the promise where demonstration is made of the bread but apperteaneth to the latter word body For speaking of the bread he sayeth he brake it and he gaue it to his Disciples and not for his Disciples now meaning of his passion and that his body wes to suffer which is sayeth he broken for you as to the tyme we haue not to be curius for we knowe the Spirite of God somtymes in declaring that that is vndoutedly to be ether a long tyme or immediatly after to vse the present tyme yea and the tyme passed Lyke as here by the present he setteth furth that which wes to be vpon the morrow So the verie sense of the whole is This is the Sacrament of my body which is broken for you that is to say which body is to suffer and to be broken euen the morrow for you as shal be declared at more lenth when as by Gods grace we shal atteane to the place But I pray thee where shal we finde in these wordes such an vnbloody Sacrifice as thou here bringeth in I am assured the breaking of Christes body wes bloody and moste cruel where lykewise shall we finde this oblation For there is no mention of oblacion in this whole action nether yet did our Sauiour offer any thing there nor yet to his Disciples giueth he any coÌ„mandement to offer but simplie willeth vs to do this in remembrance of him which is relatiue to the whole action before practysed of taking bread thankes geuing breaking of it and distribution to be made here is neuer a sillabe of offering Well let vs go to the probation which is drowen out of Malachy the Prophet and his first Cha. the wordes are I haue no pleasure of you sayeth the Lorde and as for the meat offering I will not accept it at your hand for from the rysing vp of the Sone and to the going doune of the same My Name is great amonges the Gentiles yea in euerie place shal the Sacrifice be done and an cleane oblacion offered vp vnto my Name for my Name is great amonges the Gentiles Here I may haue occasion to speak somwhat of this interpreters faithfulnes who thinketh it nothing to turne by the future tyme that which is spoken in the present for I am assured that all the textes that euer I did se Hebrew Greik Latine Englishe French hath the word in the present is Sacrificed and not shal be and an cleane oblation is offered not shal be but I will pas by that followeth in this Doctor Mark sayeth he the wordes of the Prophet and ye shall perceaue that they are not spoken of the Sacrifice of the Lordes body offered vp vpon the croice For why the Sacrifice of the Lordes body on the croice was onely in Ierusalem and the wordes of the Prophet speaketh of a Sacrifice offered vp in euerie place and so furth Where this Author trauelleth by an argument that â—e call in the Scooles A sufficiente enumeratione partium that is when as we euert euerie particulare to confirme and establishe an certane thing but as this argument lacketh not the strenth when as all is properly euerted so if any thing be pretermitted ether yet improperly handled it proceadeth not Now to the matter of the Sacrifice of the Lordes body on the croice say ye it can not be vnderstand for it wes onely in Ierusalem I know that our Sauiour wes crucified in Ierusalem Yet what shal be the cause that it shall not be lefull to vs to speak as the Apostle Paule in the. 3. to the Galth where he plainely witnesseth that our Sauioure wes crucified amonges them Why shal the same libertie be denyed to all places where the death of our Sauiour hath bene or is lyuelie preached Which no dout hath bene euerie where lyke as the Prophet testifieth in the. 19. Psalme and the holy Goste speaketh of Paule appointing him to beare the name of Iesus to the vttermoste partes of the earth Why then may we not expound this saying of the Prophet of the Sacrifice and oblation of the body of Iesus Christe seing he is euerie where crucified wheresoeuer his Euangel is treuly preached And as touching thy stinking and filthy masse it hath bene God be preased at all tymes included and circumscribed within a certane boundes and that verie small But thou will say pereuentur that the speaking of the Apostle is metaphoricall What if I shal say the same of the wordes of the Prophet For if he admonisheth vs of any thing to be erected after the abrogation of the ceremonies of the Lawe no dout he speaketh so by the fygures then vsed in the Lawe that thereby we should vnderstand an other sort of worshipping to be plaÌ„ted and receaued in place of those fygures Thus thru the speaking can not be proper but alwayes metaphoricall from the vmber shoddowe to expres the veritie And thus may we haue the sense of the wordes of the Prophet properly that euerie where is there an oblation or Sacrifice offered vp in my Name that is the Sacrifice of my Eternall and onely Sonne wherewith I am all whole coÌ„plesed and delyred is offered vp vnto me that is preached for whatsoeuer way thou can apply this saying to thy masse that same way shall I proue that it conueneth and more iustly to the predication of the Euangel and death of our Sauiour For where thou restreines his death to the towne of Ierusalem so will I affirme of the institution of his holy Supper out of the which thou soucketh moste iâ—eptly and impiusly thy fond masse If thou will insist and say that the masse is done euerie where I answer the same of the Sacrifice of Christes body more treuly If thou shall reply yet that that is onely by preaching I answer that first thy masse hath nothing to do with the Lordes table and besydes that the Author of the holy Supper did ones sanctifie this action which remaneth for euer as I haue shawen heretofore as our Sauiour died ones willeth his death to be preached euerie where and so consequently to be crucified in all places according to the metaphorical speaking of the Apostle as I haue already declared Now I pray you good Reader perceaue with me the vanitie of this new Author the strenth of his argumentes and the forme of his proceadinges Secondly ye go about to proue that the sayinges of the Prophet Can not be vnderstand of the wordes
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
Sacraments in their owen simplenes and integritie Since of such circumstances there is nothing commanded and they touch not the substance of the mater But in few wordes plainly to answer our captius Momus in appoiÌ„ting a seuerall tyme to the vse of the Lordes Table other then at after Supper in so doing I say we do rightly abyding in that libertie which our maister and lawmaker hath graÌ„ted vnto vs In these wordes do this as oft as ye do it in remembrance of me in saying as oft our maister maketh all tyme fre vnto vs. Now where it is here obiected that Christe did coÌ„municate onely to his tuelf Apostles and that we receaue all men and wemen indifferently It is not clearly declared by the Euangelistes if there wes no mo then present with our Sauiour It is moste probable that there wes mo for it is not to be supposed that the godly and religius ladies that coÌ„tinually did follow him yea and in the moste troublus and dangerus tymes did not leif him that they were not present then when he gaue and left to his Church the moste quick and confortable testimonie of his coniunction with them But all is a mater for albeit that it were so that the onely tuelf were admitted to the Table yet we know and reades a plaine commandement giuen to them so to do as he had done that is to diuide and distribute the bread Attoure we be well instructed by the Spirite of God speaking by Paule to the Corinthianes that he receaued of the Lorde that which he gaue vnto them he subiuneth that they should communicat and without any defference all to be admitted one tarying for another We haue the practise of the Apostles the suffrage of all antiquitie yea and ye your selues how durst ye take vpon you to giue the Symbole of the Lordes body if ye pretend no coÌ„mandement nor exemple of the Lorde But this is the continuall practise of Sathan to damne in all others that which they do them selues And in this that we vrge thus earnestly the communion which can not be with out distribution there is no such danger as thou pretendest of subuersion of our whole Faith and Religion For we affirme plainely that our Religion can not stand if we shall not beare that reuerence vnto the ordinances constitutions of the same that we decline not one iote from the reule that is layed before our eyes by the Lord Iesus And howsoeuer thou vnderstandest this that thou subiunest that if we shall do nothing but it that the Lorde Iesus did we shall incurre the same danger of peruerting of all Whereby appearently thou will affirme in outwarde â—â—â—nges and ceremonies that the preceptes be not so firme and established but they may be innouated and changed yea euen in this holy action To this answereth Cypriane in his Epistle Contra Aquarios where he affirmeth the preceptes of this Saâ—arment to be of moste great weight and Christe him self doeth he not pronounce him to be the least that is none in the Kingdome of heauen that shal dissolue or break the least one of his commandementes Read I pray thee the 4 and 12. of Deuteronomion and the. 15. of Nombers where we be plainely teached that he will not suffer one of his ceremonies to be changed Yet we will grant that there is some defference in the preceptes of God For some we grant to be of that nature that no wayes we can be absolued from them as all the preceptes that commandeth and forbiddeth of the which the whole Law and the Prophetes dependeth the summe whereof is the loue of God and our nighbour Others there be that we are not oblist to but when the tyme the place and other commodities requireth and vrgeth as the Hebrewes were not oblist to offer vp Sacrifices in all places nor yet at all tymes but in the place chosen by God and the tyme appointed by his wisdome But in these this is euer to be obserued that when the commandement is to be performed executed then we inuert nor change nothing We know how Nadab and Abiu were entreated and Oza for his temeritie and rashnes and also how Ozcas wes strucken with Leprosie and such others Thus when thou practissest the commandementes of the Lorde thoâ—e the neuer to be drowen one iote from his constitution Ye take good head that nothing shal be pretermitted or broken in your masse of those thinges that ye call Cautele messe the Pagaines in their Sacrifices we read with what Religion attendaÌ„ce they preceaded and this libertie shal be denyed to vs Yea if we shall vrge the obseruation of Gods holy commandementes then is it obiected that that can not be done without the ruine of the whole whereby we may easylie obserue and espy whatsoeuer they bragge of any reuerence to God that there whole studie is to dissolue and subuert all the whole Now commeth this glorius diuine to affirme that we are not able to proue that we haue any coÌ„mandement to Baptise one maÌ„ which when he hath written I feare that Thome Armour hath bene a foote Aristotle in the firste boke of his Topikes sayeth that if any man should deny the Fyre to be hote or Snow white that we oght to procead against such one with no argument or reason but rather by extremitie and rigor of the whip how then shall we entreat this our new Scripturare that denyed no les impudently nor ignoraÌ„tly that there is no precept of baptisme of one maÌ„ if he should haue spokeÌ„ of babes we should haue thoght he should haue Sauored the Anabaptisme But what shall we say here it appeareth well that thou art giuen ouer of God into a reprobat sense But alwayes that thou pas not away without an answer doeth thou think that the Baptisme of Ihon wes of God or of man and in the wildernes that he did Baptise stones or the wilde Roes The Euangelistes testifieth that the men of warre and others came to Ihon and were instructed of him of there deutie and Baptised Yea and our Sauiour him self belyke there hath bene none other Baptised with him and Iesus Christe did he not Baptise gaue he not commandement to Baptise wes not this practised by the Apostles and because thou speakest of one what doeth thou think of the fact of Philippus in Baptising the Ennuche of Candace Quene of Athiopia But parâ—uenttur thou will make the obiection that there is no such commandement of a singulare man giuen in plaine tearmes I answer do ye not think that he that commandeth all to be Baptised that he debarreth none I truste thou will go this farre with me but thou will insist why shall it not be lefull in the Lordes Table that that is in Baptisme allowed one seuerally is receaued in Baptisme why shall it not be in the Lordes Supper the same I feare I seik further in thy writing nor thou meanest thy self To this
I answer that there is a great diuersitie betuix the one and the other for the one is appointed for an other cause and directed to an other bute nor the other The one is to receaue vs of nature being strangers into the couenant league societie and housholde of God the other is to witnes and testifie that all those that be thus entered in the league to them all is common they are all members of one body they haue all one faith one Baptisme one Lorde and Father of oure Lorde Iesus Christe vpon the body and blood of the which Iesus they do all fead so that now herein is signified the great and heigh mysterie of our communication together that they are all one body as the Apostle doeth plainely testifie and these two Sacramentes lacketh not their figures in the olde Testament we know Baptisme to haue succeded in the place of circumcisioÌ„ and the Lordes Supper in the roume of the Pasouer The eight day precisely wes appointed for ministration of the Sacrament of circumcision so that now supputation to be made from the day of the Natiuitie of the Childe ether thou moste say that God prouided them all to be borne in one day or els they were receaued according to the ordour of the Lawe euerie one conforme to the calculation from his Natiuitie so that now one wes receaued seuerally or els God prouided mo This can not be denyed to vs but in the Pasouer thou will not finde that one did sit doune alone eat it but that rather then any should lacke of the nomber they should call vpon their nighboures and so go to that mysterie Now consider with thy self first in the figures of the one the other Secondly in the effectes the defference betuix the one and the other that thy argumentes can no wayes procead nor haue any place The suÌ„me of our whole disputation is to attend and discerne diligently betuix the commanded ceremonies of our God hauing including certane misteries whiche can not be pretermitted without a certane sacriledge yea the peruerting of the hoill action institution as we be plainelie teached by Paule 1. Cor. 11. such other cercumstances as tyme place and such others which in dede may be altered and changed at the determination of the church Hitherto I haue susteined the parte of Iames but heir he foolishlie tholeth him self to be caried away thus sayeth I perceaue be your ressoning it is expedient that thair be diuers ceremonies and customes vsed in the ministration of the Sacrament and al 's in the Sacrament of the masse quhilk are not conteined in Scripture I thoght ye should haue said in this maner I perceaue there be many ceremonies customes bowinges murgeons and such others tryfles not vnlyke to a farce or an Aippes play vsed in your masse which our Sauioure did not coÌ„mad nor the Apostles practise nether yet is allowed of any antiquitie that it hath no similytude nor affinitie with the Lordes Table but rather vtterly repugnnig and contrarius vnto it yea and in it ye blasphemussy call the Sacrament of the Lordes body and blood ye haue fraudfully spoyled the people of God of the one parte thereof and so not onely impiusly hath peruerted the substance of it but in the action it self hath proceadeth with the same remeritie rashenes and Sacriledge to the contempt of God and the bitter and greuous sobbinges of all godly seing the people of God thus miserablie deceaued by you and in the place of the holsome and confortable Cuppe of medicine the bitter and horrible Goblet of vennome Gal daÌ„nation tyranoussy and vnmercifullie propyned But this Soule hunter iÌ„troduceth Iames seruiÌ„g to his turne speaking at his appetite I dout not against the mynde of the gentilman whome I take to be godly and nothing content of his parte in this farce To this is answered frely of the parce of the Abbote in this maner Trew it is albeit Iesus Christ our Sauiour hes appointed be his word and Scripture all thinges necessare for manis Saluation as towarde the substance and effect nottheles as towarde the ceremonies and maner how thir thinges should be vsed quhilkê he hes appointed for manis Saluation he refered it to his Kirk and Ministers to quhome he hes promised the Spirit of veritie to the end of ye warld And so furth Wold to God ye vnderstude what ye haue here said in the former parte of your answer but I feare ye play here the parte of Caiphas wheÌ„ he prophecied that it wes meit and necessarie that one should die for the people not knowing what he had said This godly Reader hath bene continually and is the whole trauell and studie of the godly preachers to assure vs of the infinite and perfect wisdome of our God vtterred in his Scriptures of the sufficiencie of his word which this fyue or six hundreth yeares hath bene kept in a most horrible bondage by the tyraÌ„ny of them that vanted themselues be the tytles of Pastors to the soire complaint of the godly in al aiges and the haynus horrible entreating of the poore flok redeamed with the precius blood of Iesê° Christe This good word that it may wel and euidently appeare that thou euer reteanest thy owen nature as it is fallen furth of a certane euenture so it is wrapped suedled vp with the vennemous dregge of Papistrie and the fond imaginatioÌ„ of thy owen hart so that scaerflie can it appeare for thou adiunest I can not tell what distinguo toward the substance sayest thou all is conteined in scriptures necessarie for our Saluation and not towarde the ceremonies What if I should say to thee pas thy way with thy ceremonies that thou callest and I will content me with the mater and substance what could thou obiect Thou speakest all Magistraliter Sorbonice assuming all that thou sayest without any probation What callest thou ceremonies that thou vrgest here to be so necessarie The exemple adduced by you will declaire and I trust we shall aggre as by exemple Followeth in our Text our Sauiour when he institute Baptisme he commanded his Apostles that thay should Baptise in the Name of the Father the Sonne and the haly Gaste he appointed nether tyme nor place nor quha sould beir witnes to them that war Baptised Here ye may obserue that this Author called the tyme and place ceremonies which are not ceremonies but as I haue tearmed them heretofore circumstances the determination and appointing whereof I moste willingly submit vnto the wisdome and discretion of the congregation of the faithful and godly not to the wicked and pernicius but to the trew teachers and not to the Reuenus Volfes to the humble and lowly and not to the horned Bishopes bloody Cardinalles and the head and cheif of that whole rable the Antichriste of Rome who hath so hemd in and obscured the holy ordinances of God with their beggerly
our Lordis body and blude thare is na sacrifice better nor this this excellis all vthers quhilk man be offred to the Lorde with a pure conscience resauit with a clene mynde worschypped with all men In this thow obseruest two thinges to wit the Masse to be called a Sacrifice for sinne and lykewise to be worschypped Trew it is that this author can not be excused but he hath spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye somwhat heyghlie to extolle the mater Yet can I not find here wherein thow can haue great mater to reioyce For the custome appoynted heir is moste laudable that in the Solemnities of Masses for so coÌ„monly the Anciens speaketh in plurall noumber that is of the peoples Conuention the Passion of the Lorde be recyted with a loude and intelligible voice for that Sacrifice is the only sacrifice whereby the Lord is satisfied appeased our sines forgeuen where we may shall obserue the name ether take in the ê“per significatioÌ„ apê‘teyniÌ„g to the sacrifice of the croce or els if thow can not be coÌ„tented with this it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by a certane maner of speaking abused applyed to the commemoration of the Lordes bodie broken vpoÌ„ the Croce made in the holy Table in what maner we haue obserued this worde to be taken oftentymes by the ancient Fathers But before I proceade first I require the reader that when soeuer he heareth this worde masse or masses in the ancieÌ„ts that he vnderstaÌ„de it of no such Masse as we haue sene and this author moste impiuslie defendeth but as I haue expounde it out of Eusebius Epiphanius of the Conuentions of the people which is easalie gathered of this author Alexander Marke thow that there can be no thing so contrarious to thy Masse in the which there is no recytation of the Passion of our Sauiour at all nor yet of no other action of his confortable any wayes to the audience so that how soeuer the wordes shal be taken they can no wayes serue to thy purpose Now that Alexander speaketh if he be the author hereof as many doth not without cause dout of pacification and delyting the author to the Hebrewes may serue for a CoÌ„mentarie to it where he exhorteth to remeÌ„ber of liberalitie wel doing for with such Sacrifices God is appleased and this no dout is the mynde of Alexander how soeuer he speaketh excessiuelie of forgiuenes of Sinnes to stirre vp the hertes of the people to deuotion or referring it to the Sacrifice of the Croce whereby we haue remission of sinnes onely that he speaketh of the excellencie of the Sacrifice of the Lordes body and blood This should be applyed to the Passion that he commaÌ„deth to be recyted or if ye lyst to the practeis of the Lordes Table which no dout is the moste excellent Sacrifice of all the Sacrifices we are commanded to offre not that it is a Sacrifice ê“perlie but as I haue declared a Sacrifice of recordation coÌ„memoration of the Lordes death for this is the most heyght and excelleÌ„t mysterie in the which the body and blood of the Lorde Iesus are proponed and giuen so vnto vs to fede vpon that we are made one with him and he one with vs and as he is one with the Father so are we one with him which mysterie is to be wyrschepped that is with such reuerence and humiliation of hert we ought to offre vs to it depelie and ê“foundlie mediting with oure selues the goodnes of oure God Who so familiarlie presenteth his Sonne vnto vs with him communion and participation of his benefites that we can not be but caryed away in admiratioÌ„ of the mysterie and the wyrschepping of so beneficiall a God and so to offre vp our selues and all to him Take heade that thow beleue not good reader as this fals teacher wolde persuade that this Alexander wylleth vs to stand and gaise vpon the bread and wyne to fall doun before them worschipe them sofurth For thow seest planelie that he requireth first a diligent tryall and examination of conscience nixt a sinceritie of mynd in receauiÌ„g to the which he subiuneth the worschipping which is not els but a deipe and profound meditation of the goodnes of our God the league and couenant made in the bloode of his eternall Sonne and the which he hath confirmed and sealed vp in the hert of the trew receauer in that he here offreth and giueth to him bread and wyne the body and blood of Iesus Christ now by the receauiÌ„g of the simboles of the same Thus I truste any reasonable man ought to be satisfied with the wordes of Alexander now let vs cuÌ„ to Ireneus Policarpus Disciple Quha wes Disciple to S. Ihon the Euangelist and martyred for the faith of Iesus Christe threttene huÌ„dreth fourescore fyue zearis bypast wryttis on this maner Christ tuke bread and gaue thankis saying this is my body and tuke the Chalice of wyne and coÌ„fessed it to be his blude and teched the new sacrifice of the new testament quhilk the kirk resauit of the Apostles offred vnto God in all the haill warld Here our new maister wylleth Iames to marke how this godlie author affirmeth that our Sauiour in the latter Supper teached a new Sacrifice of the new TestameÌ„â— the which the Church receaued of the Apostles Because of sett purpose and fraudfullie a great part of the sentence of this author is suppressed and omitted I am drewen to rehearse the proper wordes of Ireneus that the Lector may then Iudge clearlie what is the meanyng of this author to the which effect it shal be verrie necessarie that he reade the 32. and 33. Chap. of the same fourt booke this place is drawen furth of that he may the more resolutlie Iudge of what oblation is there spoken Here shall I not wearie to declare the suÌ„me of his disputatioÌ„ iÌ„ the two Cheptres which is to teache be many places exemples of Scripturs that the verrie trew sacrifices be not the externe and outwarde commanded in the law but vnfeyned faith obedience knowledge pacience the loue of our nyghtbour and suche others inwarde and spirituall Sacrifices without the which the outwarde aâ—e but mere abhominations in Gods presence as is easy to proue by the testimonies of the Prophets Whereby he coÌ„cludeth in dede that the Lord required no sacrifice no solide offring but faith obedience and Iustice to the saluation of man as we be teached in the Prophete Osea aÌ„d our Sauiour repeateth iÌ„ the Euangell To this place Ireneus goeth about to proue all oblations made vnto God in a foreconceaued opinion of ryghtuusnes iustice and remission of synnes without these inwarde sacrifices of mercy peace and sofurth to be execrable before God since God hath not institute these outwarde thinges as he any-wise delyteth in them but to admonies vs of the inwarde as we be teached by Ihon 4.
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
confesse the kingdome of God What power some stations in Rome haue by the pope Thefalshead of papistes is here discribed The popes chappell is yet a witnes aganiste the multytude of masses None can offer Christe but himselfe w c is of the Father thereunto appointed The Apostle sayeth generally that ther is no sacrifice for sinne without bloodshed The papisticall Preistes committ horrible sacrilege daylie in their masses The papistes bring in a new iudaisme by pluralytie of sacrifices Hebr. 10 A verie proper similitude of the sacrifices or offeriÌ„g vp of Christe It is a soul thiÌ„g for him that reproueth a faut hiÌ„self to do the same that he reproueth in others A wicked and daÌ„nable cauilltioÌ„ of the papistes The reson why Christ instituted the Sacrament of the coÌ„munion of his bodie and blood at his laste Supper and yet astricted vs not vnto that time 1. Cor. 5. what we oght to followe by Christes commandement Cypryanes mynde that the Lordes Supper shoulde be celebrated in the morning Christe bouÌ„d vs to no tyme for the celebrating of the lordes table Christe gaue a coÌ„mandement to diuide distribut thebread and also drinke â— Cor. 11. Read the Deute 4.12 15. of NoÌ„bers The papistes caÌ„not obserue Gods ordinance for feare of the ruine of their owen inuentions and ordinaÌ„ce Eunuch of Ethiopia the Quene of Ethiopians cheif gouernour wes baptised allone Actes 8. The lord that commandeth all to be baptised doeth not refuse one The defference betuix the Sacrament of Baptisme the Sacrament of the bodie and blood oâ— Christe of the vse and receuing of them Iames migâ—t most treulie thus haue answered as is heir written The abbote wil not abide by the firste parte of his answer The abbotes saying and Caiphas saying coÌ„pared together CircumstaÌ„ces by the papistes are called ceremonies so blind or impudeÌ„t they be What is to be obserued in the ordinaÌ„ces of Christe So neid full a thing as the supporting and releuing of the pure culd not haue place to be ioyned with the Lordes Supper A rude exemple ê“poned by the abbote dish sâ—ffered God is not delited in begerly ceremonies How Christe-hath ordeined baptisme and the Lordes Table to be vsed The papistes god must some tymes be caried about the feildes to take the aire nothing wolde Paule coÌ„mand â— Christes name but that whiche Christe coÌ„manded The papistes be coÌ„tentius to auance wicked ceremonies to deface the holy EuaÌ„gel They that mâ—tene fals religion oght to be exploded No man maye be coÌ„uicted of any cryme if his aduersarie shall accuse and answer as it lyketh him best that is accused Where may he proue this sacrifice offered by Melchisedeâ— Marcke this we ye papistes that play fast louse as it pleseth you with the Scriptures It apê‘teaned to Christe onely to offer him selfe to God his father in sacrifice for oure sinnes that but ones foâ— all Of what ordorthe papistical preistes be to wit of Epicurus and Sardanapalus The fals head of papistes may heir be sene in their forged coÌ„munion and masse Marcke well ye papistes what horrible sacriledge ye coÌ„mit Some of the Ancientes named the Lordes Table a sacrifice but improperly The papistes setting vp their deuillishe Masse mak the coÌ„munioÌ„ no sacrament It is euideÌ„t that Christe did neuer ordeine the masse The sacrifice that the papistes haue forged to themselues distroyeth wholie the Lordes institution In the action of the Lorddestable we receaue of Christe but we nether giue nor offer any thing to him The difference betuix a SacrameÌ„t and a sacrifice The promes muste be referred to the action and to none other thing Mat. 19. The plaine sense and meaning of Christes words iÌ„ the laste Supper Exo. 12. The exposition of these wordes do this in remeÌ„brance of me â— Cor. 11. Christ is by the worde of God the ancients also called the offerer and oblation it self what authoritie the papistes take vpone them selues The masse is now iustly troddeÌ„ doune iÌ„ the dust as a fylthy stinking harlote Any maÌ„ that is not vtterly blind may here easylie se how foolishe and fals be the argumeÌ„tes of the Papistes Read marcke wel this ArgumeÌ„t The diuisers of the masse neuer put in these wordes giuen for you or broken for you in their masse The words which the Papistes rehears coÌ„uicteh themselues of idolatrie 2. Cor. 5. There is no mention of any other in that that Melchisedec broght furth bread wyne but only of AbrahaÌ„ read the. 14. Chap. of Genesis The exposition and meaning of the Psalmest What is to be vnderstand by the kingdoÌ„e and preisthead of Christe The papistes beshameles liers alwayes An antithesis betiuxt Christ the pope Hebr. 7. An sure comforte by the preisthed of Christ The perpetuitie of Christes preisthead The excellencie of the preisthed of Iesus Christe Christe neadeth no succesor because he liueth for euer as the Apostle writeth to the Heb. The name kingdome preisthed and Genealogie of Melchisedec In the mysteries of god we oght not to inquire further nor the Spirite of God hes reueiled CoÌ„sider here SaÌ„son Dauid and SalomoÌ„ whiche were figures of Christe 1. Kin. 11 Christ refreshed the people in the wildernes The pashal laÌ„be and the Lordes Supper do not aggre in all pointes for in the Lordes Supper wes no blood shedding The lordes table came instead of the Pashcal lamb what we haue to consider in the sacrifices of the Lawe Why our Lord Ieâ—us insteade of the pasouer laÌ„b ordeined bread wyne Isay. 53. Gen. 22. Hebr. 10 Mat. 26 1. Cor. 5 The conformitie of the paschal LaÌ„be with the Sacrifice to the croce and the holy communion Discouered craft is a henderance to the cause aÌ„d fame of the politick practiser No commandement to offre the Lambe The Abbot is an vnfaithfull patroÌ„ to the miserable masse Note Ihon. 6. Lyfe floweth to man of the croce of Christ What is worthyâ— of obseruation in the circuÌ„stance of tyme in one and the other The Easter LaÌ„be wes only a sacrifice of gratulation answer to to this Papist Of circuÌ„stances can be led no solide probatioÌ„ The similitude of Ionas to what eÌ„d it serueth The Ark serued not for aê“bation of Baptisme but only sheweth suÌ„thing to be in testameÌ„t aggreiÌ„g with it in some consideration When allegories hath place God auengeth the prophanation of his scripture by bastard gloses and fond Allegories In figures and parables the substantiall poyntes being obserued coÌ„formitie in al things is not to be suâ—ed The Abbot vrgiÌ„g the figure at al will appeare to fauour the heresie of such as denyed Christ to haue bene crucified but Symon Cyreneus supponed for him The Abbotes arguments drawen furth of the Scriptures refelled It is easy to vainques him that maketh no defence The Abbote leaneth to the reid of Egypt The godlie excuse of the Apostles Ancien fatheres Some thinges kept bak from the Apostles for a reason yea and some imperfection and iÌ„firmitie in them
him sayth he who giueth aliments to vs the first fructes of there gyftes in the new Testamâ—nt as he should say in that that our Sauiour tuke breade and wyne and offred to his Disciples he teacheth vs a new oblation of the new Testament how we ought with the oblation of oure prayers action of thankes the predication of the mercies of our God the holy Supper ioynâ—â—â—â—tly 〈◊〉 that is to acknowledge vs to receaue all at the 〈◊〉 oâ— God to be as it wer stewarts and despeÌ„sâ—tours of his gyftes and thus to offre vp the first fructes to God that is to sanctifie them to thereleif of the poore and so he declareth him self in the Chap. following by the gyft sayeth or the honoure the affection is schowen towards the Kyng the whiche the Lorde wylling to be offred in all simplicitie and innocencie preached saying when thow bringest the gyft to the altare and sofurth then should thow offre sayeth Ireneus and concludeth the first fructes of his creature to be offred to God as Moyses sayeth thow shall not appeare empty in the presence of the Lorde thy God Now as I haue decleared alreaddy his principale studie is that with these outwarde actions the inwarde worshipping be ioyned we must make our oblatioÌ„ sayeth he to God and be found thankfull in all to our maker God in simple mynde and faith without Hypocrisie a stedfaste hope a seruent dilection offring vp the first fructes of them that be his creaturs and this oblation cleane and vndefyled the onely church and Congregation offreth vp to the maker Sacrifiing to him of his owen workmaschipe with action of thankes in the which wordes he planely declareth what he wyll we vnderstande by the oblation of the new TestameÌ„t which no wayes may apperteyne to your masse where one goeth asyde and pretendeth a certane oblation not of no creature but of the verrie Sonne of God where we be teached here of one oblation made by the holy Churhe and that of the creaturs to the maker ioyning to the inwarde Sacrifice of faith a cleane conscience a stedfaste hope together with prayers and the furthschewing of Gods mercies exhibited in Iesus Christe Syndrie other places may I adduce of the same two Cheptres wherein he decleareth plainely that he meaneth of almous geuen to the nedy in the Lordes Supper and of the table it self prayer and thankes geuing and others suche laudable and Godlie customes as were then vsed whiche alltogether are called the oblatioÌ„ of the new testament by this author Followis Cypriane quha wes martyred for the faith of Christe 1296. zearis bypaste and wryttis in this maner gif our Iesus Christ God himself be the hie preist of God the father and be him self did first offer a Sacrifice to God the father and hes commandid the sam to be done in remembrance of him that preist verrelie goddis Vicar quha dois follow the thiÌ„g that Christe hes done Hither to Cypriane and al 's he affirmis that God is author and teacher of the Sacrifice of the Masse Now ye adde to the wordes of Cypriane by him self and omitteth a part of his sentence which is this verrie and full Sacrifice then he offereth in the CongregatioÌ„ to God the Father if he shall so begin to offre as he hath sene Christ alreddy to haue offred passe by and wyll go to the mater What do ye finde here that wyl serue any wayes to your masse and in verrie dede because ye perceaued no thing to be here making for yow ye adde that God is author and teacher of the masse Why do ye not alledge the place if any thing myght be found in Cypriane ye should no dout haue broght it furth for it should haue serued more to your purpose Shall ye thus be suffred to raill against God aÌ„d inure suche insufferable blasphemies to the Eternall and his sanctes making him author of the moste detestable impietie that euer wes diuised Shall ye thus be permitted to deceaue the simple ones of Christs flock redemed by his bloode Be you assured that the Eternall wyll not suffer the prophanation of his mysterijs the decept of his people and the wrangling of the wryttinges of his sanctes vnpunished Let vs returne to the wordes of Cypriane in the which it is moste certane that he speaketh no thing of priuat masses vnknowen in his dayes nether yet euer had place til that all being distroyed aÌ„d waisted by the Gotthes Vandelles and others fearslie could any multitude be conueyned to the Celebration of the Lordes Table but belyke all goode sciences falling in decaye the ignorance and contempt of Gods worde entred in and receaued that one should eat for all the multitude one should take vpoÌ„ him to do that which ought to haue bene done of all Now the ancients did abhorre these priuate massts we may knowe by the Epistle of Leo Pope who wes many yeares efter Cypriane to Diofcurus where he declareth planelie that there wes but a masse and that the whole people being coÌ„ueyned together at festuall dayes and tymes yea aÌ„d euen in these our dayes the Greik Churche hath no priuate masses in the Popes owen Chapell there is but one altare and a masse and that seldome at certane appoynted tymes in the year The wordes of Cypriane are to be vnderstande of the distribution of the Sacrament and CoÌ„munion of the people For lyke as Christe vpon the Croce offred him self to God the Father and that the memorie of this his oblation myght be kept euer fresche and recent in his Congregation he instituted the Supper and coÌ„manded the practeis thereof breaketh bread calleth it his body and distributeth to his Disciples and sanctifieth the cuppe calling it the blood of the new Testament So the minister making distribution of the body and blood of our Sauiour according to his exemple and institution and giuing thankes to the Eternall for the Sacrifice and oblation ones made vpon the Crote the virtue whareof euer remaneth no dont he is the stedholder of Christ in the imitatioÌ„ doing that which Christ did coÌ„maÌ„ded to be done Now lest that the wordes that I haue added of Cypriane may appeare to be hurtsum and preiudicial to satisfie all readers and take all enasion frome yow Let no man thinke that Cypriane wylleth a preist to stande vp by one altare allone and there to make one oblation by him self But that he shall diuide and distribute to the assistars the body and bloode of our Sauiour offre vnto God prayers and action of thankes for the Sacrifice of the Croce the memorie where of is there solemnedlie celebrated for that is to offre as Christe offred in the Supper to wit to giue thankes pray to God and so make distribution of the simboles of his body and bloode It is well noted by Chrysostomus there be some thinges wherein the Minister differeth frome the Commoun and layick people
which standeth not in that that the Preist should make oblation and Sacrifice of Christe for them aÌ„d eat the Lordes Supper for him self allone and so to distribute and apply it to whom and in what measure pleaseth him But the preferment of the preist in this mater is only in the ministration as Cypriane here plainely teacheth that the preist as a commoun minister and debter to the Churche doeth preache the worde distribute the Lordes supper vnto the people who doeth receaue it at his handes Here it shall not be altogether out of the way to schawe the causes that moued the ancients to call this action a sacrifice or one oblation which appearinglie be syndrie and diuers The first cause is drewen frome the obseruation of the consâ—etude in there dayes cheiflie of Ireneus Cypriane the custome wes this that the people broght with them a great quantitie of breade and wyne and offred at the table whereof a certane portion wes taken and vsed to the holy Communion the residue wes sanctified to the vse and supporte of the poore And this no dout is the oblation that Ireneus Cypriane aÌ„d Tertuliane maketh so often meÌ„tion of yea the verrie collectes of your masse as ye be verrie Aippes wyll seme to had reteyne some figure and Image of antiquitie In this consideration wer called collettes being receaued frome the people and oblations because they wer offred to a holy vse in whiche respect Paule to the Philipp calleth the almonsan Sacrifice and a hoste of sweit sauour as I haue alreddy touched Secundlye there is one action of thankes an publyck attestation of our gratitude and thankfulnes which in the scripturs is called one Immolation of prayse and laude Thridlye all communicantes doeth offre them to be reuled and guyded by God yea and mortified whereof speaketh Paule to the Romans giue your bodyes sayeth he to God a lyuing and a holy Sacrifice pleasing to God and after he wytnesseth that he beareth the ministerie and Sacrificeth the Euangell that the oblatioÌ„s of the Gentiles may be acceptable and sanctified by the holy spirit as we haue cyted here tofore The fourt is that there is celebrated the memorie of the Lordes death passion which because it wes the verrie full sacrifice the name of sacrifice is applyed to that action whereby it is represented and thus speaketh Augustine when he sayeth by memorie and recordation our Sauiour is euery day offred vp These are the foure considerations whereby the fathers are moued to giue the name of Sacrifice and oblation to the Lordes table albeit that I dar not altogether allow this in them for since the Scripture giueth no such name vnto it and rashelie we ought not introduce any new speaking nor yet leif the acquent maner and phrase of the spirit of God yet somewhat is it tollerable in the fathers who caryed away in admiration of the dignitie and worthynes of the misterie could not wit certanelie what prayse to giue to it with what tytle decore set vp and exorne it Let this ones declared serue to the vnderstanding of the wryttings of the fathers when soeuer ether we shall read any thing in them or there authoritie shal be layed against vs. Chrysostomus ane Greik and ancien writter doctor 1157. zearis past writtis on this maner Christhes preparit a mekle mair wonderfull and magnificent Sacrifice baith quheÌ„ he changit this Sacrifice it self and al 's quhen he commandit him self to be offred in stede of brutale beastis Quhilks we offred in the aid law Hitherto Chrysostome he writtis iÌ„ a vther place saying O gret gude wyl of God towardis vs O mirakle he that sittis on y â— rycht haÌ„d of the Father in heauin aboue is conteyned in maÌ„nis handis in tyme of the Sacrifice Also he sayis in aue vther place do we not offer sacrifice daylie we do offer bot doing it in remeÌ„brance of Christis death and this hoste is in with mony and that oblation wes anis offred in to heauin bot this Sacrifice is ane exemple of that we do offer the same selfthing we offer nocht the day ane Lambe to Christe and the morne ane vther bot euer the sam self thing Quharefor this sacrifice is ane or ellis be that reassone zit is it offered in mony places ar thay mony Christis na thing les bot thare is ane Christe ouer all quha being heir all haill and thair all haill ane body for as that quhilk is offred in euery place is a body euin sa it is a Sacrifice bot he is our Byschope quhilk offred ane Sacrifice making vs clene We do offre the same that that quhilk wes then offered can not be confoundit Hitherto Chrysostomus out of quhais wordis mony notable leasone may be collected in contrare the realing reassoning myscheant mokrie of vaine men in thir dayis It appeareth that ye wer well bote in the conclusion what hath moued yow so soddenlie In this it is seâ—e that it is most trew that is reported of yow that as euer ye get any matche or any withstand yow ye then kindle and may not awaye with any contradiction But I wounder of yow a man that wyll seme to be verrie diligent in reading the ancients and in collecting all may serue to your purpose being no wayes occupyed but in the defence of this desperate cause that ye gather not out these notable leasons But this is your craft sire to cast a ielousie in the hert of the reader â—hat ye may appear that that ye are not in dede But let vs go to the examination of the mater In dede I can not find the formare wordes in 2. Homi. vpon the Epistles to Timothie nether vpon the first nor yet the secounde but geuing they be written I can find no thing in them any wayes helplie to yow For that the preparation of this Sacrifice is more magnifique and wounderfull nor the sacrifices vnder the law this is but spoken to extolle this holy Table aboue all the oblations of the law In what respect and consideration it is declared at large Of the offring vp of him self that is Sacramentalie spoken and apperteyneth no thing to his reale presence In the latter part euen in the conclusion of the. 2. SermoÌ„e vpon the secunde Epistle to Timothie he wrytteth these wordes I wyll schewe yow something that is wounderfull meruell not be not troubled what is this the holy oblation whidder it be offred by Peter or Paule or any preist of what sumeuer merite is the self same with it that Christe gaue to his Disciples and that the ministers now doeth make why so because men do not sanctifie this but Christe that hallowed that before that as the wordes are one that Christe then pronunced and they that be now pronunced by the ministers so is the oblation one aÌ„d thesame reason is of Baptisme so all doeth consiste