Sacrifices and preisthead to haue bene vtterly abrogated and taken away by the Sacrifice of the croice ye adde Now man we consider that Iesus Christe our Sauiour knawing that the Sacrifice of Aaron being the Sacrifice of the auld Testament was to ceaâ—e and take ane end be the death and passion institute a new Sacrifice according to the ordour of Melchisedec As this latter part is wicked and fals so oure Author purposlie pretermitteth the preisthead making no mentioÌ„ of it but of the abrogation of the Sacrifices onely and institution of an other in their place according to the ordour of Melchisedec But here may be demanded of you if he institute a Sacrifice according to the ordour of Melchisedec why did he not appoint Sacrificers For there can be no Sacrifice without a Sacrificer nor oblation without a preist as we speak now If thou will say that your shauelinges be Sacrificers then will I demand of you their vocation I am assured by the Author to the Hebrewes that the dignitie of preisthead apperteaneth to the Sonne of God as also witnesseth Dauid in the. 110. Psal. which he neuer did communicat to any other it being of such a nature that it could not be transferred If I should discend and shaw the maner of the creation and making of your preistes it might moste iustly appear that ye haue broght againe the verie preisthead of Aaron abrogated as ye haue confessed by our Sauiour so that in the word ye grant it to be taken away which by the fact it self ye establishe Thus then ye pas by the preisthead of set purpose in the latter parte of your answere â–ª Because ye perceaued that it should subuert your whole fundation Iames vrgeth and thinketh him not as yet satisfied and so driueth this new Ingynour that coÌ„passeth maters so craftilie that he can make of one two to bring againe and repeat the wordes of the institution do this in remembrance of me By the which wordes he â—ayeth our Sauiour gaue not onely commandement to eat his body and drink his blood but al 's to make an oblation Iames yet as before granteth the commandement of eating and drinking giuen but beleueth that he wil not proue properly by the wordes of the latter Supper that our Sauiour coÌ„manded to make any oblation of the bodie and blood This new diuine according to his nature and vse taketh the mater vpon hand and promiseth to proue it properly That he maid oblation of his body and blood in the latter Supper be the wordes of the same saying take ze eat ze this is my body quhilk is giuen for zow baith in ane effect It appeareth that there lacketh some word here as to me I giue yow your owen wordes as they be in the Text which came to my handes Here Iames shrinketh with the mater and is introduced improuing the allegatioÌ„ of the wordes that our diuine may seme and appeare able to expone and interprete the Greik Text and the proprietie of the worde tyme and other accidentes falling to the worde but how he is besene in the tongue we shall after here It appeares sayeth Iames to me that ze rehers the Text wrang for the Text sayis this is my body quhilk salbe giuen for zow that is great difference betuix is giuen for zow and salbe giuen for zow Vpon the mergine it is noted that Iames speaketh of the authoritie of Paule 1. Cor. 11. who vseth the word _____ which verâ—e signifieth not giuen but broken I grant that they are to be taken in a signification here but by this it is easy to espy how thou art vearsed in the Greik tongue as may lykewise appeare by it that followeth when thou alledgest Erasmus To Iames he answereth on this wife Ze salbe assured that thir wordes are spoken in the present tyme as testifeis the excellent Clerk Erasmus according to the Greik Text quhilk is the natural Text of the new Testament the maist pairt Ye shal be assured in deid of the whole howsoeuer some doeth iudge of the Euangel of S. Mathew who no dout hath written in the Greik as may euidently appeare in the places recited out of the olde Testament by him in the which he followeth the Greik translation of the 70. interpretors and not the verie Text of the Hebrew yea and whatsoeuer is iudged by some in lykemaner of the Epistle to the Hebrewes but in this we haue not to insist Trew it is that these wordes _____ are red in the present tyme and yet they are to be vnderstand as spoken in the future as the vulgare Text beareth and as Castalio some others doeth plainely translate them and the sense requireth the same Well let vs procead I will say with Iames Geuing that thir wordes war spoken in the present tyme zit thair is a defference betuix thir wordes this is my body quhilk is giuen for zow and offered for zow To this ye answer partly as ye had bene auised with euerie man Thair will no man say ye of iudgement or learning mak difference betuix thir wordes geuing for zow and offered for zow As toward the effect albeit the phrase and maner of speach differs I darre not take vpon me iudgement nor learning least I shall seme to arrogate somwhat to me impudently but the existimation I will with all sobrietie referre vnto the Reader alwayes I will trauell to shaw that there is a great difference betuix giuen and offered and that not onely in the signification of the wordes but also in the persones that be the giuers and the offerers I truste thou will not confound these two tearmes in Scriptures for many thinges we darre affirme to be giuen that be not offered oblation and Sacrifice be one and yet we darre not affirme euerie gift to be an oblation and Sacrifice We be teached plainely that the Eternal God gaue his Sonne vnto vs yet we wil not say that he offered him vp and Sacrificed him to vs for this onely conueneth to the Sonne him self to make oblation of his body and blood being appointed by God to this office Besydes this if oblation and gift should be thus confounded as thou wolde persuade then should it follow that as thou goest about to proue that there be two oblations of our Sauiour so shal I adde the thride that wheÌ„ he wes giuen to the world that then wes he offered I am not ignoraÌ„t that the whole course of his peregrination here may apperteane and be referred to his offering But we do cal that properly and specially his oblation when he entereth in the Battel and conflict with the aduersarie powers the tormentes and panes of death and the anguishe and thrist of mans Saluation euen till his departing I will not deny but the godly interpretors may in this place take these two maner of speakinges to an effect referring them bothe to the Sacrifice of the croice as they oght to be but seing
thou doest it to abuse the Text and wreist the sense of it to confirme thy wicked opinion It is neidfull to shaw thee the absurditie that shall ensew Doutles if thou should vnderstand the wordes referre them to that oblation that wes a lytle after made vpon the croice then should I grant thy sayinges and go with thee moste willingly being assured of the approbation of the wholle Church and consent of the Godlie Fathers But thou that thou may seme to haue inuented somwhat of thy owen head confoundest these wordes to the ignominie of the Eternall Sonne of God spoiling him of his preisthead and intrusinge in his roume a pestilent harlote a shaueling after the ordour of Epicurus Sardanapalus This in deid can not be suffered for being demanded of Iames what thou will inferre of this thou answerest braggest that thou hast gotten thyne intent which is Our Lorde maid ane oblation of his body blude in the latter Supper and gaue his Apostles commaundement to do the same Thou subioynest the cause the gif our Sauiour in the latter Supper had onely institute the cōmunion and not the Sacrifice of the masse then he had said tak ze eat ze this is my bodie quhilk giuen to zow and not for zow because giuen to zow includes onely the communion and giuen for zow includes not onely the cōmunion but al 's ane Sacrifice as the phrase of the wordes plainely declares The horrible blasphemies that be here conteined in these few wordes nether can mynde think nor tongue sufficiently expresse For by these wordes not onely shal we find that he spoileth the Sonne of God the Eternal and onelie preist of his honour trodding him vnderfoote and al 's that he moste craftilie and inuiusly taketh from vs that great infinite treasure of the latter Supper of the Lorde Iesus which we are commanded to practise til his returning and in the which he hath so mercifully and aboundantly disployed his benefites giftes mercies towards man This I say this Author taketh from man for if giuen to you includeth the communion as this Author sayeth and our Sauiour hath pronounced no such thing but giuen for you it followeth well that here there is no such institutiō as the holy communion for by this Author giuen for you is offered for you Christe then offered him self there we be commanded to do the same then followeth that we are commanded to offer him and so to make Sacrifice of him where is there any place to the communion then whiche is no Sacrifice or els of necessitie thou shall grant that the communion and the Sacrifice are bothe one which repugneth manifestlie to thy doctrine but aggreeth in deid with the Ancientes For some of them we obserue to haue giuen this Name of Sacrifice to the Lordes Table but that improperlie because it is instituted and practised in memorie of that Sacrifice which onely is worthy of that name consider how thou art trapt in the same Snaire that thou prepared for others and how craftily to establishe thy impius Sacrifice of the masse thou fraudest the whole Congregation of that great and inestimable confort of the Lordes Table This belyke thou wolde meane howsoeuer thou sayest that in these wordes giuen for you is included not onely the cōmunion but al 's the Sacrifice of the masse for with what Brow can thou deny but I may collect of this thy doctrine that there is no communion at all for as thou sayest giuen to you includeth the communion so say I that giuen for you includeth only the masse It followeth well for giuen for you is asmuch as offered for you and so importeth a Sacrifice then it followeth well that we haue no communion but a Sacrifice onely for thou will not grant the communion and the Sacrifice to be one diuiding and separating the one from the other and collecting two diuers institutions in the latter Supper And so alwayes it is fals that thou assumest to proue that our Sauiour institute two thinges here the holy Table and the Sacrifice of the masse And lykewise it followeth euidently that ether we shal lacke the communion or els the masse This followeth moste necessarly of thy interpretation if thou will say that the communion is conteined in the former parte of the Table he tuke bread brake it gaue thankes and gaue it to his Disciples and in the latter part for so ye of your factiō distinguisheth the wordes this is my body which is giuen for you here he instituteth the Sacrifice the cōmandement apperteaneth equalie to bothe then muste it follow that there be two seuerall actions the former hauing as it were nothing to do with the latter the communion to wit and the masse Secondly hereby we shall collect that there shal be a Sacrament without a promes euerie man I truste wil grāt the Lordes Table to be a Sacrament which can not subsist without the promes For if giuen for you apperteaneth to the wordes preceading this is my body and shall altogether be referred to thy masse and now shal haue nothing to do with the former action of distribution of the bread this Sacrament shall lack the promes and so consequently shal be no Sacrament how vaine and fonde this is let euerie man iudge For I darre affirme that there is no man of iudgement that wil diuide and disseuet this action being all one and what Sacriledge doest thou think it to dissociat distract and put a shunder that which is ioyned by God And to answer you sire in your owen maner what wes the cause if the mynde of our Sauiour wes to institute here a Sacrifice and that such a Sacrifice as your masse that he doeth not take a peice or portion of bread a certane quantitie of wyne erect vp an Altare or at the least withdraw him self some space from the company vse the ceremonies that ye do vse and so to make and offer vp the Sacrifice We know that the wisedome of our God hath forget nothing vncommanded touching the offering vp of Sacrifices in the Law the garmentes and apperrell of the Preist the erecting of the Alter the beast that wes to be slaine and lykewyse of the rest of the circumstances ceremonies then to be vsed when as the preist approched to the practise of the oblation Should this haue bene pretermitted in this Sacrifice where the Sonne of God is offered vp the veritie and treuth of all Sacrifices preceading We obserue with what solicitude studie and cairfulnes the Spirit of God painteth furth the celebration of the Pasouer and with what diligence our Sauiour and maister Christe Iesus celebrated it according to the precept of the Law not passing by a ceremonie And requireth he not the same of vs in obseruation of his ordinances Will ye affirme that there is any obliuion forgetfulnes sleuth or negligence in our God Why doeth he not then say to his company in
zow sayeth he to vnderstand the same be the conference of Scriptures A maner of proceading in deid substantius and formal if he should do that he doeth promes To this place he hath spoken all Pythagorice that is of his owen inuention as he wil seme without any probation and first alledged the Psalmest Dauid and S. Paule to proue that which is confessed of euerie one Oure Sauioure to be a preiste for euer according to the ordoure of Melchisedec quha maid oblation of breade and wyne vnto God as the Scripture plainlie teaches The place here alledged I haue already entreated at large but now will I say to this fals glosare that he is neuer able to proue that neuer Melchisedec made any oblation and if he made any he made it to Abraham But that he made no oblation it is plaine by the Hebrew and Greik Text. For the word is plaine he broght furth and not offerred vp And that he gaue this bread wyne to Abraham it is manifest lykewise by the prayse that is giuen to Melchisedec of his liberalytie in refreshinge Abraham and his wearie Hoste according to that he wes King and in blissing Abraham conforme to the duetie of the preist Besydes this which is the verie meaning of the Spirite of God the Relatiue him maketh all that preceadeth to be vnderstand of Abraham in coÌ„sideration that there is no mention of any other but of AbrahaÌ„ only Now I resson sayeth this Doctor on this maner Read all the Euangell quhare our Sauiour vsed the Preisthede of Mechisedec declaring him to be ane preist according to the ordour of Melchisedec but in ye latter supper quhair he maid oblation of his precious body blude vnder the forme of bread and wyne prefigurat be the oblation of Mâ—â—â—hisedec than are we compelled that our Sauiour maid oblation of his body and blude in the latter Supper or els he was not a preist according to the ordour of Melchisedec Albeit that heretofore I haue declared sufficiently all that beloÌ„geth to the explicatioÌ„ of this place yet shal I not werie to adduce somwhat for the more cleare vnderstaÌ„ding of the place and coÌ„uicting of the gros malicius and blind ignorance of this Author What a madnes and phrenesie shall we think it in this Scripturer that he can not content him self with this that the Spirite of God hath teached vs The author to the Hebrewes hath declared the wordes of the Psalme and hath pretermitted nothing apperteaning to the similytude and comparison of our Sacrificator Iesus Christe and Melchisedec The Psalmist no dout in the forenamed Psalme vendicateth and attributeth to our Sauiour the dignitie of the kingdome together with the progatiue of Eternal preisthead hauing spoken of his kingdome in the fourt verse he discendeth to his preisthead where he sheweth his preisthead to be farre different from the preisthead of Aaron being such an as should not now be after the ordoure of AaroÌ„ but after the ordor of Melchisedec SecoÌ„dly he sheweth it to be firme and stable planted by the authoritie of the Eternall who shall neuer be strucken with repentance that is the thing he hath ones decreed shal not alterre nor change then doeth he adde the orackle which doeth not consist in oblation of bread and wyne nor yet is it added thou art a preist according to the ordour of Melchisedec to signifie any such thing as thou fondly diuisest but to declaire the perpetuitie and the qualitie of his preisthead as the author to the Hebrewes doeth plainely witnes declair and expone First then we haue here the kingdome and the preisthead giuen by God vnto our Sauiour so that he is bothe king and preist By the kingdome we vnderstand that power that is giuen to him in heauen and in earth to gouerne defend his subiectes to be auenged vpon his enimies The office of the preist is to instruct in the feare of God to intercead for remission of sinnes to pray offer which offices the Euangelist doeth plaâ—nely witnes that Iesus Christe hath fulfilled And therefore ye do manifestly belie the spirit of God And where ye affirme that Iesus Christ did no parte of the office of Melchisedec vnles we grant that he did offer vp him self vnder the formes of bread and wyne that is a manifest vntrenth For that Christ is king preist wes the office of melchisedec that his preisthead is eternal and not temporal as the preisthead of AaroÌ„ wes is proper to Melchiesdec that Christ doeth blesse his elect not curse them wes also the office of Melchisedec and all these I suppose ye wil confesse Iesus Christ hath done yet doeth These two offices in Moyses and Aaron being distinguished are ioyned in Melchisedec the Type and figure of our Sauiour in whome they be not onely ioyned but perfected Secondly as the kingdome and preisthead are not giueÌ„ to him by man but by God as we may collect of this that the Lorde sweare This obserueth the author to the Hebrewes when he sayeth no man vsurpeth any honoure but he that is called as Aaron So the Sonne of God being Lorde of all abydeth the appointment and vocation of his Father to the great shame and rebuke of the Popes that no les impiuslie nor impudently taketh and vsurpeth the crowne of the kingdome and the myter of the Bishopprie and preisthead to them selues without commission or laufull vocation And therefore moste iustlie shall it be said to them they reigne but not of the Lorde they are preistes but not the Lordes Thridly this preisthead is assigned with a great ceremonie and by a certane Religion established that with one Solemne othe which peculiarly coÌ„ueneth to our Sauiour and is diligently noted in the Epistle to the Hebr. others preistes sayeth he are made without any othe but this preist is made by the othe of him that said to him the Lord hath sworne shal not repent him thou art the eternal preist that by two things that can not be moued the promes and the othe by the which it is impossible that God shal lie we may reteane the most firme confort of our faith conceaued of the preisthead of Christe that with a steadfast esperance we may enter in the inward partes of the Sanctuarie with our Sauiour Feardly this preisthead thus confirmed with an othe can not be changed nor transferred but shall remaine firme and immutable For it is plainely said and he shoulde not repent him This steadfaste perpetuitie of the preisthead of our Sauioure is obserued and declared by the Apostle many preistes sayeth he wes made vnder the Lawe because they might not remane being subiect to death but our preist no wayes being subiect to mortalytie hath an eternall preisthead The worde vsed by the Apostle I haue noted before and the proprietie of it And in this we may obserue the difference of the preisthead of our Sauiour from all other
veritie y t the Disciples of the Apostles had the trew vnderstanding of all the mysteries of the Scripture necessare to be knawin for ane Christiane maÌ„nis saluatioÌ„ speciallie of the profound mysterie of the Supper of the Lorde Quhareof is gathered the Sacrifice of the Masse Quharefor I am desyrus to knaw the sayingis of ye auld wryttars speciallie of thaim y e war Disciples to the Apostles of the Masse giue thay mak mention of it in thare workes Heretofore some releif had I of yow brother But now being becumin no les Inimie to this cause nor the Abbot hiÌ„self here ye must not be offeÌ„ded brother Iames if I shal renuÌ„ce forder amitie to your I trust ye speak not this of your owen head but as your Tutoure hath instructed you Here I must schew to you where ye chope to wit in this that ye do think the trew vnderstanding of the mysteries of the scripture to consiste in proximitie of tyme or in familiaritie with the Apostles foreclosing the graces of God and bynding them to a certane age and tyme meanyng that the familiaritie of the Apostles might make stedfastnes and constancie I wold not any man should think that I speak this in preiudice of the ancients Which I with al my hert reuereÌ„ce But I wold not that the foreconceaued opinion of there authoritie should preinge the action of veritie and that no man shoulde think this to be sufficient to establishe any doctryne to say the man who wes the familiare of Paule and this of Ihon the Disciple sayeth and so to conclude it to be allowed as godlie I am assured there be none of there Disciples of that they wer reached by them wyll establishe any other thing nor the Spirite of God approued in his Scriptures But we know there complaintes and the forewarnyng of the Apostles Ihon in his Canonick they haue passed furth of vs but they were not of vs and S. Paule exhorteth the ouersears of Ephesus to tak head and be vigilant for of them selues sayeth he shall ryse vp men speaking wicked thinges immediatlie efter my departing yea rauenus Wolffes hauing no pitie on the floke and so furth Whereby we may gather that it is not yneugh to haue bene familiare and familiarlie instructede by the Apostles no not by Iesus Christ him self vnles we considdre if they be of there Disciples in dede which is knowen by conference of there writtinges with the doctryne of the Apostles if they aggre not we may wel affirme with Ihon they passed furth frome them but they were not of them This mater is so plaine that it nedeth no forther probation in my iudgement Now cumeth our author and difâ—endeth to the sayinges of the Fathers Which he hath gathered out of there werkes as he thoght they myght serue to his mater and first he recyteth Testimony of Ignatius in his Epistle Ad smirninses It is not leiful to offre nor to mak Sacrifice nor say masse without the Byschops authoritie and consent These wordes of this Ancient doctor ye vnderstande and expone of your vnsauorie Sacrifice altogether prophane Which I am sure if he wer a lyue he should say he neuer knâ—w nor yet ment of any such impietie The sentence and the mynd of this author may be easalie gathered for there his cheif aÌ„d principall studie is that discorde may be auoyded in the assemblies and conuentions of the people The which cryme the Apostle Paule layeth scharply to the charge of the Corinthians Herefore sayeth he it shall not be leiful without any kynde of difference and ordour to all and euery one to conueyne the people to haue publique assemblies and there to offre vp Sacrifice that is to preache the doctryne of Saluation to offre vp prayer and action of thankes in name of the whole Conuention for these exercises according to the custome of the old testament yea the new ar called sacrifices by the fathers the Apostles and there disciples and such others that it should not be leifull to euery man to conueyne the people without a charge to the practeis of the Lordes Supper called there planelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Conuention of them that shall practeis the Lordes Table I haue compleyned before of the ignorance of Greik Latine tounges the Ignoration whereof no doute hes moued vs a great part of this busines specialie hauing to do with men that vnderstandeth not the ê“prietie of them It is plaine that Epiphanius vnderstandeth by this miss â— the publique Conuentioun of the people to the seruice of God to here the Preaching the Prayers made thankes geuen and the Lordes Table and such other godlie exercises in which the primitiue Church did exercise them selues as we may be teached by Socrates in the Tripartite Historie recyting the ordour of the Church of Alexandria Where the Scripture wes rede exponed Prayers made the Communion distributed and oblatioÌ„ made that is a certane gathering for the poore and Iustinus in his Apologie for the Christians For as in the old TestameÌ„t the people conuened at certane tymes to offre vp the Sacrifices of Kiddes Lambes and suche others conforme to the commandement made in the law So now in the new Testament by the Superintendents Elders Ministers the people is conueyned for a certane ordoures cause and offreth vp vituios labiorum the Sacrifice of prayse thankes and Prayers Now followeth Clemens whom this author affirmeth to haue bene S. Peters Disciple if he wes I know not I haue recyted the IudgemeÌ„t of Clemens Alexandrinus of him damning him planelie and that out of Eusebius But I fynd not that the wordes of Clemens can any wayes hurte which are Nane of the Preistis sal say Masse in his Paroche nor Baptise nor do ony vther thing without permission of the Byschope thir sayingis the Apostles resauit of the Lorde and gaue tyll vs and we teache y â— sam and commandis zow to hade and teache to al men without reprehensioun These wordes may be euen so vnderstand as the sentence of Ignatius for all tendeth to a scope but this writter in dede because I fynd him full of superstitions ether is he by wicked men adulterate as we know the Papistes to haue interiected many wicked senteÌ„ces in the writtings of godlie and Catholique men or if he writeth of his owen head I dar bouldly affirme that he wes no Scoler of Peter but as Ihon speaketh he passed furthe frome him but wes not of his and this is the opinion of Clemens Alexandrinus Who planely condamned this your Clemens Epistles Followeth Alexander quha wes martyred for the faith of Christe fourtene houndreth 30. nyne zeris bypast wryttis on this maner our Lordis Passion is to be rehears it in all Solemnities of the Masse with sick Sacrifice the Lorde is delyted and pacifeit and wyll forgeue gret Sinnes for amang the Saccrifice thare can be na thing greater than
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