Authors hereof This is the fructe that is to be loked for of the vaine fantasies fond Ymaginations of the wicked hartes of men when they take vpon them impudentlie the part of God The man I can not tell what he thinkes of the mater alwayes he reciteth no Text. Trew it is that some Cotation is in the Margine the 22.8 and 4. Chapitures of Geneses places as appeareth to him so facile and pertinent that they neid no rehearsall In deid I will not werie to bring forthe the wordes of the Text. It is written in the 22. Chapiture the. 9. vers When they were coÌ„ing to the place which God had shawen to him in the which he builded vp an Alter and laide the woode orderly and bound Isaac his Sonne and laide him on the Alter vpon the woode This I take to be the place ye meane of for there be no other in that Chapiter whereby ye may any wise help you Now then let vs consider how proper this Text is to the purpose To make this Text to serue your purpose ye will I beleue affirme that Abraham had no commandement so to do yet if we consider the Text aright there shal be fouÌ„d an plaine commandement of God God to be the conductor of Abraham all the way and fynally his whole fact to be approued by the Spirite of God The commandement is plaine in the Second vers Take now thy onely sonne Isaac whom thou louest best and get thee to the Land of Moriah and offer him there for and brunt offring vpon one of the Montanes which I shal shaw vnto thee Can there be an more plaine charge of God then this But ye will say pereueÌ„ture there be nothing there spokeÌ„ of an Alter that I deny for it is plain that he is coÌ„manded to offer him vp for an brunt oâ—ferring where plainely the Alter is commanded or els if it be not coÌ„mmanded it followeth well that it had bene coÌ„â—anded from the beginning to the Fathers and so to haue had place from tyme to tyme that no Sacrifice wes offered vp but vpon an certane Alter erected to that vse which may euidently appeare in this that the erection of the Alter is recited in the fact of Abraham which is all whole allowed and lykewise shal be declared in the fact of Noie It is no wayes to be beleued that this holy Father who doeth all by the direction of faith yea and whose fact is altogether allowed of God as we reid plainly in the Text the. 16. That this holy Patriarch I say attempteth any thing in the worke of God without his commandement This I trust Iames might haue replyed In the eight Chapiter it is written Then Noie buylded an Alter to the Lord and tuke of euerie clene beast and of euerie clene foule and offered brunt offeringes vpon the Alter Here starteth vp our Carrick Doctor and sayeth Noie hath no commandement this to do Where is the charge to buylde the Alter To offer vp the Sacrifice Firste if I shall ask this Doctor if Noie had any commandement to buyld the Arcke to receaue therein of all sortes of beastes and mo of the clene then vnclene to enter into it I think he will not deny it yea and that to testifie his obedience he wold not depart out of the Arcke till he wes commanded and besydes this reid we not plainely that he wes commanded to take a greater nomber of the clene beastes then vnclene and that for the Sacrifice cause which altogether may appeare vaine If the counsel of God herein had bene kept secrete and backe from this holy Father who wes to be the Preist for offerring vp of sacrifice Attour Moyses sayeth plainly that the sacrifices were appointed to be of the clene beastes whereiÌ„ it is most certane that Noie could make no defference nether yet wes it in the pleasure or power of man for wes it able to Noie think ye to descerne betuix the clene and the vnclene and it that wes meit for Sacrifice and it that wes not If the Spirite of God had not this reuealed vnto him it is not to be beleued Shall we conclude now that this which he doeth to the praise of God for his deliuerance and reporteth suche an testimonie of the allowance and approbation of God that the lyke is not giuen throughout all the Scriptures to no Sacrifice Shal we conclude this to be done without the ordinance of God ether by reuelation in dreame or els by an Angel For these were the two ordinarie meanes wherby God vttered his will to his Elect and chosen which wayes being now pretended by Papistes and Anabaptistes can haue no place The eternall Sonne of God who is the fyne and end of all propheciâ—s being alreadie manifested in the fleshe ascended to the Father and his Scriptures shute vp and closed I beleue Sire ye wil not deny but this work wes done in faith being thus allowed by the Spirite of God fayth cometh of hearing as the Apostle doeth reasone out of Isayas which hearing is subiect to the worde of God So thus then it may appeare manifestlie that this godlie fact of Noie leaneth to the commandement and worde of God Aâ—toure we may obserue the maner of proceading of the Spirite of God in his Scriptures that in so farre as he is giuen to a certane sententious breuitie he passeth by the commandement of the fact which he so earnestly alloweth and that immediatlie after yea and sometymes in the precept it self pretermitteth some circumstances of tyme place Alter and suchlyke whereof after is made mention Further do we think it to be of no authoritie and weight that which is spoken in the conclusion of the 4. Chapiter In deid for my owne iudgement as I moste willinglie subscriue to the interpretation of them that hereby vnderstandeth the erecting of Gods trew ReligioÌ„ that heretofore by the impietie of the tyme and the wicked maners of men had bene suppressed and adulterated So will I affirme that the worshipping of the eternall wes redacted to a certane forme and ordor not that euerie man shal do that that doeth seme best beutiful and pleasing in his sight but vse him self according to the Lawes and preceptes of the Spirite of God who is the Author modirator of all godlynes Who then darre be so impudent or malapeart to deny this Sacrifice of Nose to be here commanded or that it shall not â—eâ—e to this forme here spoken and mentionat I truste none The answers made to these two may serue sufficiently to the refutation of it that is alledged out of the beginning of the 4. Chapiter which is of Abell If I should not binde and astrict my self to the answer of euerie perticulare that this Authore hereafter shall haue no shift to auoide nor pretext to cloke his wilfull and barbarous obstinacie The wordes are these And in proces of tyme it came to pas that Cain broght an oblation
the eternall veritie of God to declare warre to all godlie men and vnder the cullor and pretext of knowledge to shaw his owne infancie and oppen vp his ignorance and so to expone him self to mockage and derision On the other syde it wes somewhat confortable that we ê‘ceaued god as it were ready bent to haue his veritie examined and tryed and for this cause to haue it stoutlie assayled and violentlie inuaded that the victorie enseuing may be the more tryumphant and glorious But whatsoeuer wes the expectation of this golden birth before it wes broght to lyght Alwayes it that is moste confortable I do marck the curages of them that did moste brage of it to be fallen being altogether frustrate of their expectation the simple to be nothing moued the learned and the godly to compleane of the tyme ociusly and prophanely spent which is so precious that the Apostle Paule willeth vs to redeame it by all meanes To the tryfles that be gathered out in this treatie albeit answer be made euerie day in the Sermons and euerie boye that hath sene the Catechisme is able to refell them yet seing the desyre is of many that they be confuted by writing the charge being lade to me I could not refuse it nor deny my lauboure to the Church of God iudgeing it rather to stand with my deutie to obey the coÌ„mandement of the Congregation in the defence of Gods cause and the treuth theÌ„ to haue respect to an withered intermitted amitie yea althogh it were neuer so straite and deare Now before I enter into the matter let no man loke for suche horrible and blasphemous imprecations of me as this Author maketh in syndrie places of his Famous worke of the masse For such imprecations as they procead of an obstinate and contumatious heart so they be altogether Deuillish to deceaue and draw back the simple ignorant and vnskilful Reader vnto vtter distructioÌ„ althogh they be without all authoritie of Scripture or exemple of the godlie Fathers The authoritie of Paule shal be found so farre soght and so impertinent to the purpose that I truste our holy Abbote will not leane thereto And albeit he shall so do we knowe with what Spirite Paule wes led and his pen directed Do we reid at any tyme that Cypriane Augustyne Hierome Chrisostome Theophilactus Tertuliane and the rest of the ancieÌ„t wariors stirred vp from time to time by Gods holy Spirite for the auenging of his cause aganist the vnhappy sead and members of Sathan hauing to do with no les pertinacious and wicked enimies to all treuth and Religion nor we instantly do we reid I say againe that euer thus madlie and blasphemuslie they do renounce Gods mercies and submit them to his seuere iudgementes I am able to say not But I can shaw you Sire of what fontane these your blasphemies do flowe We reid in deid that the Prophetes of Baall ordinarlie did smyte them selues with knyues and Lancettes and that as appeared to them wes no vaine cerimonie but vsed to this end that the people myght be hereby moued to credite them and they getting authoritie to their fond dreames myght be iudged moste strong in defence of their opinion And this shall we obserue in all Authors of vntreuth and forgers of lies that continually to affirme their impious doctrine ether shall they vse prouocations to Gods iudgementes ether to such corporall chastisment shal they submit them as may seme to declare in the inuenters of a fals Religion an zeal to iustice and equitie a bolde confidence in their opinion and a wil to suffer the extremitie for the defence of that which they manteane Thus hath God moste iustlie permitted the deuill to blinde men in all ages who more delyteth in their owne imaginations then in the treuth of God plainely reuealed The Analogie and similytude were verie proper betuix the Preistes of Baall and the Popes shauelinges in the discurs of the whole if I should dishiffer to the particulare of the dum deaf god of the one the caike god of the other the incantations of the one the sorcerie of the other the stoike grauitie of the ministers of the one and the stubborne morositie of the other the dissolute lyfe of the one and the ryote of the other and so forthe as were moste easie to draw to him that should set his ingine hetherto and that not without fructe to the Reader Thus then let vs gather this note whereby we may discerne the rauenus and disceatfull wolfe from the godlie and religious Pastor to wit by these extraordinarie and horrible imprecations by suche prophane and barbarous renouncing of Gods mercies For as in iudgement the deposition of him that sweareth moste enormely and haynuslie is not of greatest faith and authoritie but rather is the more suspected So haue we to iudge of his preposterê° and inuerted Silenus who regardeth nothing the prophanation and abuse of Gods holy Name and so to make him author of vntreuth speaking only to draw the people vnwarres to his deuillish fantasies My purpose is then to procead through the weightie argumentes for so he will haue them seming and shawe to him with all modestie wherein he deceaueth him self what is wrongously and preposterusly drawen to his purpose wherein he abuseth the Text of Gods worde and authoritie of the Fathers Fynally to supplie the parte of Iames who as he is introduced verie simple so he tholeth him self to be to hastelie vainquest To such an Capitane shall I neuer commit my hould in keaping nether yet to such an aduocat the defence of my iuste cause To that I haue passed through the whole I will not speak of this that our Author doeth wonder the masse to be called Idolatrie and witchcraft and pronounceth boldlie all them to be possessed that so doeth affirme it appeareth well that the man hath bene in an great rage of seuer for if the wordes he here infarceth shoulde haue bene pronounced by mouth Lord what scheikes should he haue sheweÌ„ I am assured he should haue passed Coruet Chalme and Trompet how treuly this is said by him in the end the Reader will perceaue Now to iune with this Doctor and susteane the part of Iames. How are ye able to imprufe this argument All worshipping of God inuented by the braue of maÌ„ is Idolatrie the masse is of that nature ergo it is Idolatrie Let vs consider how this Sophister new start vp out of Sorbone goeth about to impugne the proposition of this Syllogisme It is expres sayeth he against Gods word for Abraham and syndrie of the Fathers had inuented wayes and meanes to worship God without any commandement Thus this new Doctor playeth him with his mirrie concept but the mater were of lyght value if he should not trauell to draw the godlie Fathers allowed and hauing testimonie of the Spirite of God into the same impietie and so to make them as it were
stand in faith These be the wordes of Chrysostomus in the place before rehearsed Of the office of the ministerie sanctificatioÌ„ I haue spoken in the beginning of this treaty of the oblatioÌ„ Lykewise how it should be vnderstand and that it is one with that which our Sauiour practeist with his Disciples since the action is one sanctificatioÌ„ one a sanctifiar the same ceremonies recyted and the commandement giuen to do the same there is no dout But here ye must obserue more that he maketh no differeÌ„ce towardes the presence of our Sauiour in this action and his presence in Baptisme and this is moste trew for in consideration that they that be Baptised in Christe are indued and sled with him we haue to luke for no vther presence of Christe in this action towards the realitie of his body and bloode But all is to be referred to faith as this author concludeth nor we haue in Baptisme In the secunde place adduced by yow where the author is drewen to burste furth in admiration of this mysterie and cal it a miracle in deid it is excessiuelie spoken to the prayse of the action Which maner of speaking is verrie familiare to this writter for who soeuer is well acquent with him shall obserue him much giuen and to delyte wounderfullie in allusions tropes figurs and as he hath his name frome great eloquence so hyperbollie and heygtly set vp and extolle the mater that he entreateth that he shal euen appeare to forget him self notwithstanding the sense is gude being rygtlie considdered and discreitlie according to the mynde of the author in other places weyed and exponed for can there be any thing more miraculus nor the coÌ„iunction of God man of the sonne of God and the sinfull wrached man man to possesse Iesus Christe with all his benefites and that he who setteth at the ryght hand of God the Father shal be giuen to the Saule of man no thing at all This is the operation of the spirite of God the strenth and virtew of faith whiche maketh the thinges that be absent present yea and maketh vs to inioye and possesse the thinges we hope for as Peter teacheth vs this author as hath bene laitlie said Be were prudent reader that thow think not that this author here speaketh any thing of Christes real substancial naturall presence as the Papistes do fondlie ymagine for that he hath affirmed to be no other nor iÌ„ Baptisme aÌ„d it is not to be supposed that here he meaneth any thing other nor he teacheth plainelie in his Sermone De Eucharistia in Enâ—oenus Do not sayeth he think that yow receaue by the hand of any man the body of God meaning of Christe And in many other places sayeth that we ascend vp vnto heauen and eateth Christ sitting at the ryght hand of the Father and that he speaketh yea and some others of the wounderfull operation of God in his SacrameÌ„ts passing all maÌ„nes wit sense and reasoun not meaniÌ„g of the working of God in watter breade and wyne whiche be figurs sanctified in dede to one holy vse but of the merue lus working of God in the hertes of them that receaue his Sacraments secreitlie inwardlie spirituallie transforming renewing feiding conforting nurissing them with his body and bloode in heauen so that all this is to referred to the receauers who be thus wonderfullie changed and not to the signes whiche notwithstanding the sanctification proceading of the commandement of Iesus Christe and that they be remoued and taken from the vulgare commoun and propâ—â—â—ne vse and dedicate to this holy action and so to be the simboles and Sacramentes of Christes presence and remunition with vs yet receaue they no alteration in there owen natures but remane still in there proper and naturall kyndes so that it is moste trew that this author sayeth of Christe sitting aboue with his Father in his naturall body tryumphant in glorie and yet is the same here in our hands SacrameÌ„tallie and figuratiuelie yea and present and remaning in our hertes by grace nurishment In the thrid authoritie alledged by this Scripturare First obserue with me reader that which I haue admonished before to wyt in what sense the ancients doth call this action of the Lordes table a Sacrifice because sayeth Chrysostome it is celebrated in memorie of Christes death and passion the rest tendeth altogether and onely to declare this action wheresoeuer it is practeist or how often repeated it is no thing different but all one with the action of our Sauiour And lest that any man should be moued or trubled with his free speaking he exponeth him self in the conclusion this that we do sayeth he is done in commemoration of that that wes done do this sayeth he in remembrance of me not one other as the byschope but the self same we do Magiâ— autem recordationem operamur rather we work the coÌ„memoration of the Sacrifice By the which wordes he noteth him to haue spoken excessiuelie and correcteth him self exponing and restricting his former disputation to the remembrance and recordation of the great and only Sacrifice lest that any man should think and iudge by his wordes this action to be a Sacrifice in dede What haue ye now to bragge of your Sacrifice of the masse when ye are thus refelled of Chrysostome him self whome ye and all papistes pretendeth to stand moste for yow Now in verrie dede I petie yow and exhorte yow in the bowells of the mercies of Iesus Christe to zeald to the treuth and eschame not to recant confes your impius wicked and vngodlie errour eschame not to giue it ouer to Iesus Christe whose eternall veritie wyl obteyne victorie This we seik at yow not on a realing maner or yet of mockerie but as God is witnes to our conscience froÌ„ the bottome of oure hartes for there is no other thing that pusheth vs to this baâ—tell God is witnes but the defence of the treuth which by tyrannie ambition Auarice ignoraÌ„ce these many ages allace hath bene oppressed and almoste buryed to the which we wyll postpone all thing that is here moste tender deir and precius Now cumeth this author to Ambrosiê° ane ancien doctor apê“uit be ye kirkof god in his apê“bation I wyl not stand but wyl saye that he is best worthy of apê“bation who staÌ„deth by the treuth further that many be apê“ued by the RoÌ„ane church which church I trust ye mean that be worthy to be cast in the fyre or to serue to the butter wyffes that I say no wers 1176. zeris bypast wryttis on this maner we haue sene ye Prince of Princes cum vnto vs we sawe him hard him offer for vs his blude lat vs prestes follow as we may offer Sacrifice for the peple altho we be weaik be our desseruing zit we at honorable throuth the Sacrifice for albeit Christe is not sene to be offred zit neuer theles he is
and long aiges and so furth â–ª There is no faute with God who hath giuen vs his Law laide it before vs hath kept nothing back of his will and holy mysteries but hath in all pointes sufficiently reueiled them Thus we be conuicted moste worthy of induration being the Authors of this defection from him and contempt of his reule and Lawes The Second vntreuth is this that ye affirme your masse to haue continued this 1500. yeares since it is prouen no such impietie to haue bene knowen in the tyme of the Fathers and all their meaninges to be referred to the holy and blissed communion Now followeth the Second head of the new Testament where this Author writteth thus It is writtin in the Euangel the ê“mes quhilk our Sauiour maid to his Apostles and to all vther faithfull Ministers in the Kirk of God to the end of the warld on this maner I sall pray the Father and he sall giue you ane vther conforter that may byde with zow for euer the Spirite of veritie quhen was this promes fulfillit of our Lorde Iesus Christe towardes the Spirite of veritie to his Kirk and faithfull Ministers Gif all the ministers of the same and all vthers of Christes Kirk hes beleuit vniuersally in perpetuall Idolatrie sen the tyme of Christe to thir oure dayes And thus concludeth this Author that he is compelled by this argumeÌ„t to affirme that the masse is no Idolatrie or then the Lordes promes hath not bene fulfilled according to the Scriptures for we are assured sayeth this Author by all writers that the masse hath bene vniuersally approuen in all aiges yeares and tymes euer since the tyme of Iesus Christe our Lorde to these our miserable dayes Of the promes of God we dout not of the performance of it we be lykewise assured but your masse to haue bene thus vniuersally receaued and approuen since the tyme of Christe till this aige this is a manifest vntreuth for the Ancients neuer knew it nether yet did euer the Greik Church receaue or authories it yea euen in this our aige yet still hath no priuate masse ye faill then in this and is miserably abused taking it to haue bene vniuersally receaued since the tyme of Christe till these dayes which is a greatlie and thereupon I wil ioyne this Issue with you that ye are not able to proue your masse euer to haue bene erected in the occidentall Church till the tyme of the supremacie of Rome till the tyme that the Bishoppes of Rome inuaded and vsurped the impyre and tiraÌ„ny aboue their brethren What assistance they haue had of the Spirite of God promest to his Church their doctrine workes testifieth the iust plague vengeance and damnation of that great whore that sat vpon many watters which now hes ensewed doeth witnes I will send you to the Reuelation of Iohn where ye shall finde your mother the whore of Rome so painted furth with her cullors and properties as if he had euen luked vpon her and all her filthy and horrible fornication the cuppe declared whereof she had impoysoned the Princes about her Shall we think that albeit God gaue ouer this stinking vyle and common harlote in her owen vanitie suffred her to go a whoing as he threatneth the doughter of Iudah by the Prophet till the measure of her iniquities be fulfilled Shall we think I say againe that Gods holy Spirite is not with his Church with the Greikes it is manifest who euer did see the impietie of Rome and neuer did receaue their constitutions yea and here in these partes of the occident no dout but in all aiges hath bene men that hath withstaÌ„d such impietie as we haue Larentius Valla arguing that saite of a manifest vntreuth and rapine where he proueth all to be lies that is vainted and blawen by the Romanistes of the donation of Constantine Emperour and so consequently may be easylie gathered that they inuaded tirrannycally rauenuslie other mens possessions be lyke the Emperour being occupied in the orient and others hath bene that hath noted the wickednes and impietie of that saite as their owen Histories lyke as we shall neuer seik nor lay against them any sharper probation nor shal be drawen out of their writers and especially of them that hath bene moste quicke and sharpe against their impius doctrine The Names of many we haue not that place might be to the great silence forewarned by Ihon and it is not to be douted but God had his owen in all tymes albeit vnknowen to man according to his answer to Eliah I haue left to me Seuen thousand that hath not bowed their knie before Baall This shall suffice for answer to the Second head of your persuasion Now let vs come to Vincentius Lirinensis an Author in verie deid vnknowen to me at the tyme when I did firste read your treatie and so wes driuen to inquire of others if they had at any tyme ether redde this Vincentiê° or herd of him they could shew me nothing but appeared to be glaid neuer to haue had any thing to do with him Last of all within a short space I require of him at one of our brethren who shew me the verie way to come by him the way wes this to ask of him at some freir or monk which wes hard to finde in this great raâ—itie and scantues of that byke I thoght well with my self he had bene a Dortor man howsoeuer he hath bene a throt cutter This way at last did I atteane to my man and pull him out of the Dortor to the battell againe and shuke the Coul from him to make him for his firste profession the warre for in the beginning of his laudable so speaketh of it this Author as he had bene his Armor bearer he dissimleth not that he had receaued wages and I dout not but he wes worthy of them wearied alwayes with the trauell and his handes litted with blood spilling he giueth him to be a Monk in some Eremerage belyke for there wes no other Monkes in that aige if he be so olde as this Author pretendeth where he might appease God Sacrificâ—â— Christiane humilitatis by the Sacrifice yet alwayes of no masse but of a Christiane humilitie Well he proceadeth and giueth the thre notes whereby a godly doctrine shal be discerned and tryed from vngodly and superstitious antiquitie vniuersalytie and consent which being ioyned with the fundation of trew doctrine proceading from the Spirite of God no dout may moue muche to cause the doctrine to be embraced as we se the people of Sichar firste moued by the wordes of the Samaritane woman to beleue Christe but after they had herd them selues then pronounce they plainely that not for her â—ermone they beleued but we haue herd him speake and we know him to be Christe the Sauiour of the world If the wordes notes of your Dortor man shal be thus taken I will go
with you But if ye will hereby think that these thre concurring are sufficieÌ„t to establish any doctrine otherwayes doutsome and fond that I will vtterly deny and proue to be a manifest blasphemie and vntreuth for the Church of God hath no way nor reule to iudge and discerne betuix godly doctrine and wicked but the Scripture whatsoeuer we finde here commanded that haue we to receaue with all reuerence and expedition it that is not here or is repugnant to this to iudge it wicked and impius Shall we think that antiquitie shall preiudge the holy ordinances of God ether yet vniuersalitie or consent Shal we think that the'boke of the Law Deuteronomium should not be receaued because it had bene suppressed and tynt aloÌ„g time To the ordinaÌ„ces of God howsoeuer they haue bene coÌ„temned by the space of one aige two thre foure fiue yea a thousand aiges yet are they euer to be receaued with all humilytie trimbling and feare But let vs consider what is to be giuen to euerie head of these thre notes and first of antiquitie whereof ye bragge most for that ye haue continually in mouth the masse is so olde hath continued this long and so furth Shal this be now casten away that hath bene so long reteyned Firste I haue answered it to be fals that ye affirme to be trew for there wes no masse in the Apostles dayes and tyme nor yet in the primitiue Church so that it is cleare to any that is wel versed and sene in antiquitie that there wes no such abuse a fiue hundreth yeares or longer yea and albeit this your masse had bene as ye falsly pretend in the dayes of the Apostles Shall we think that sufficient to proue and declare it to be good which is a manifest impietie God forbid How olde I pray you is the Deuill Author of all iniquitie impietâ—e How long is it since the fall of Adame In this ye may consider the nature of the world that euen since the creation hath abused and inueÌ„ted wicked wayes to draw the people from the obedience of God yea and euen then when it appeared that the restitution promest by the Prophetes wes so accomplished in Iesus Christe that all lies and errors were vtterly rooted out and remoned yet do we see and reade wickednes to haue bene set vp lies to haue abounded to haue oppressed and obscured the veritie and the Religion of God prophaned and broght in contempt Consider I pray you what Cipryane writeth contra Aquarios who euen in his aige did alledge and lay for them antiquitie Pas pas thy way sayeth he with thy antiquitie for in so farre as it is preiudiciall to the institution of our Sauiour Iesus Christe and to the right vse that he gaue vnto vs it muste be condamned and the more Ancient that a custome be it is the more pestilent and pernicius because that thereby men be wrapped vp in a more deipe induration of hartes and all cloike and couerture of excusation is taken frome them and this same Author speaking to this same purpose Our maister Christ sayeth he sayeth not Ergo sum consuetudo but he sayeth Ergo sum veritas that is Christ sayeth not I am consuetude but I am veritie I might adduce out of Augustine Chrisostome and others of the Ancientes places to this purpose but iudgeing it to be plaine and sufficiently prouen I supersead further probation Since the Ancients refelleth abuses what cloik of antiquitie soeuer be pretended let neuer our selues be so caried away after wickednes that euer we giue place to it for any pretence but let vs in deid consider if it hath the fundation of the treuth of God and not laitly diuised inuented and set furth by man for that is to be iudged laitly inuented whatsoeuer man hath diuised in the worshipping of God lyke as your masse is whatsoeuer antiquitie ye bragge of Your Second note is vniuersalytie to the which what weight of ê“bation oght to be giuen it is easy lykewise to coÌ„sider we know the Alcorane to be of greater antiquitie and receaued vniuersally in mo Regions and countries nor euer your masse hath bene Shall we then by this note authories and allowe it to be good But ye restraine this note of vniuersalytie to Christendome to this I answer that the Grecians who euer hath bene more witty and godly men nor the Latines did neuer receaue your masse and amongest the Latines them selues we haue not to think but some men did espy the great vanitie and superstition of it albeit their Names be suppressed that the great silence foresignified by Ioanne might haue place but now darre I bouldly affirme in the Name of God the horne of their kingdome to be doune thrung and neuer to be erected againe Remember the golden Calf erected by Ieroboam vniuersally receaued throughout all Israell and continued till their vtter extermination and after This is the confort and exemple I had to say before your eyes that be papistes and gaâ—peth thus busylie and anxiuslie for the masse Thy thride note of consent which ye defyne to be a certane aggreablenes in a doctrine without any faction or diuision is not much differrent frome vniuersalytâ—e and I will to that point answer you in one worde that it all the Nations of the world should consent and aggre together in any thing that is vnlofull vnhonest and vngodly it is no more to be regarded nor if any priuate maÌ„ should affirme it and I say further that a priuate man oght may and should withstand and oppone him self thereto We know the craft of the Deuill euer to haue bene since the beginning to sturre vp Realmes nations and countries against the treuth yea and euen in the places that be especially called by God sainctified and consecrated to the praise and glorie of his holy Name that there he maketh his greatest effort to supplant distroy peruert and deface the whole How his interpryses prospered amongest the Children of Israell the peculiare chosen and adopted people of God it is plaine by the Historie and what victorie he hath had amongest the Christianes the experience yet still teacheth vs. How he troubleth stormeth and rageth now when as by the mercifull visitation of our God his shiftes and craft are oppened vp his members and ministers knowen and the horne of his kingdome ouerthrowen yea and the masse the principal instrument of his forge vtterly broken which ye in the conclusion of this treaty say Luther wes forbidden by the Deuil to the great contempt and ignominie of that godly man euen as it were a great absurditie that the Deuill shall speak any thing that is trew otherwayes we be instructed by the Spirite of God to wit the treuth plainely confessed by the Deuill the Sonne of God acknowledged in Euangelistes and in the Actes of the Apostles read the .19 Chap. and thus take home your change againe euerie man may iudge I am
assured that the Deuil hath these thre notes antiquitie vniuersalytie and consent â–ª that ye require in a godly doctrine so of your doctrine may conclude the Deuill to be God and his doctrine to be godly yea and a great iniury is done to him in that that he is eiected since he may enter in iudgement and plead his cause laying for him antiquitie vniuersalytie and consent foure thousand yeares ringing â—mongest the Gentiles but haue ye neuer red that the way is strait that leadeth to Saluation and few enters by it but the way that leadeth to perdition is ample and spacius and many shal enter in it Now hauing particularlie refitted your notes in the which ye earnistlie reioyce and applye to the masse moste vntreulie I wyll conclude that albeit the masse had all antiquitie ye can pretend vniuersalitie ioyned and consent all this is no thing we haue not to do but to weip and beuaile our Synnes and iniquities in punition whereof the eternall of his great Iustice powreth furth his wraith stryketh his people with blyndnes permitteth them to rynne headlynges to perdition and a whooringe after Idolatrie and I beleue to haue prouen sufficientlie there wes neuer a greater nor the masse all kynd of impietie being conteyned in it and it not vnlyke to Hydra Lernea spoutting furth her poyson to the infection of all Secundlie we haue to Iudge it wicked and abominable since it hath not the fundation in Scripture For all thing schorlie that is inuented by man to the worshhipping of God is Idolatrie and abomminable according to our first proposition The Virgines Martyres and Confessores nether did approue the masse nor yet suffer for it but for the testimonie of the name of Iesus Christe And the profession of his faith with all constancy now in this aige when it hath pleased our God to discloise the horrible wickednes of it how many haue we sene offre there lytle finger to the fyre for it And thow thy self glorious Doctor if thow were not at thyne ease in all securitie and quietnes thow should not thus blaw of it and the tryal of fyre were sett vp to thee I fear thou should schrink and desyre some tyme to adwyse In the confutation of thy masse nether cleane we to antiquitie nor vniuersalitie nor yet consent but affirme constantlie that it is the duetie of euery man to refelle reiect and condamne it by the Scripture of God lyke as we haue in that the constant vniuersale coÌ„sent without any variaÌ„ce schisme or diuisioÌ„ of the moste part of all Christindome and so may boldlie pronunce it one accurse and vtterlie to be exterminated out of al realmes which work as God hath begunne of his infinite mercy so will he conduct it potently to the praise of his holy Name the confort of all godly the erecting of the Tabernacle of Dauid aÌ„d reparation of the ruines thereof Amen Haste Lorde and tary not FINIS TO this treaty of the masse this Author subiuneth a certane addition which he tearmeth appendix and that of the ceremonies and orations that be vsed in the masse going about to proue them institute made and appointed by the Ancient godly Fathers which as partly manifestly fals partly wicked impius vnlearned and blasphemus I haue iudged vnworthy of any answer and will send him to these common sanges that be sung euerie where at Tables paynting furth declaring and geuing to euerie man his owen parte aÌ„d portion in this dissaguised masque in such sorte that not without moste iuste cause it is compared to a beggers cloik being thus patched and clamped of so many peaces so many variant diuers and sindrie cullors Vaine it were and superfluus to me hauing already confuted the whole hauing refelled his eight confirmations whereof he braggeth so much to trauell herein In consideration that plainely he granteth all these ceremonies prayers and orations to be inuented by men set to and added by men to this monster and fynally nowayes to leaue to Gods commandement and worde and so shall we shortly conclude the masse to haue nothing to do with the institution of our Maister and Sauiour nether in the substance as I haue plainely prouen by the Scriptures Counciles and godly Fathers nor yet in ceremonies and prayers as is her confessed by you Sire and so moste iustly we haue reiected it and iudgeth it to be the greatest abhomination that euer wes inuented by Sathan and the moste haynus Idolatrie that euer entered in the Sainctuarie and Church of God Lorde oppen his eyes that he may see So be it Imprinted at Edinburgh by Robert Lekpreuik and are to be sould at his hous at the nether Bow Anno. 1563. Cum priuilegio Ite Missa est Ire licet missa hinc quo debit ire remissa est Nempe ad tartareum trans phlegetonta Patrem For thre reasones it may seme straÌ„ge why this Author suld vndertake this charge Ane answer to the firste reasone wherein is declared why this Author may seme prolixt and the Abbot breif short Why the authour must insist on euery place Ane answer to the secoÌ„d head Answer to the 3. head Prou. 23.9 Prou. 26.4 Math. 7.6 Why cheiflie the Abbotes boke is answered What wes the fame and estimation amoÌ„gest the Papists of the abbottes boke The curages of the depeÌ„deces vpone the abbotes boke rebated The abbot without al exemple of any godly renuÌ„ceth godes mercies 1. Reg. 18 28. A comparison betuixt Balams preistes and the Popes An great swearer is alwayes suspect of gret falshead If the Abbote appereth enraged in writiÌ„g what wold he shew hiÌ„self in speakiÌ„g A bold shamles assertion of the Abbotes Whither AbrahaÌ„ had a coÌ„mandement to make an Alter The maner of offerrings of the fathers alwayes oÌ„ Alters A similitud of the knoweledge of the clene and vnclene beastes and of the ordinance and will of God knowen in the alter making Rom. 1â— Isay. 53. Hebr. 11. Lauboring of the ground and reping bringing vp of cattell by God vertious exercises pleasing God The tree of lyfe in paradise wes a sacrament of immortalytie The Sacrifices were coÌ„manded by God vnto Adame not inueÌ„ted by him self althogh no expres mention be made thereof when nor how it wes God is not delyted with onely externe worshipping Therfor the godly Fathers worshipped him iÌ„ Spirit in their sacrifices Cerimonies The allowing of the fact declareth that whiche otherwayes is omitted Because it wes accustomed of al meÌ„ to offer therfore their wes no dout of the precept ther of The nature of hypocrites is greatlie to esteme their owne inuentions to coÌ„tent the ordinance of the Almighty Leui. 10. Iudi. 8. Iudi. 17. 2 Sam. 6. 1 Sam. 15 Obedience can not be without coÌ„mandement A similitude of our seruandes Rom. 14. Collo 2. The inueÌ„tions of men amoÌ„gest Papistes are moste perfyte seruice of God Whatsoeuer is not commanded vs in worshipping of