The Confutation of the Abbot of Crosraguels Mass — George Hay

The Confutation of the Abbot of Crosraguels Mass · George Hay

Ones he said: this is my body, this cuppe is the new Testament in my blood, do this in remembrance of me. And in these wordes ones pronounced, did he ones īstitute and sanctifie this holy action and ceremonie, and changed these Elementes, from a naturall,The vse of the elemēts be changed at the lordes table but not there substance. vntounto a Sacramentall vse, by vertew whereof, this whole action is sāctified, throghout all, wheresoeuer it is practised, which is the verie meaning and interpretation of this Author, and all the Ancients, wheresoeuer they vse such forme and maner of speaking,

Here then thou seeth plainely, that this Author ascribeth nothing to the wordes pronounced by the Minister, but vendicates and reserueth to Christe the instituter, the whole strenth and power of sanctification, which wes thē done, when as he instituted this action, and commanded it to be practised in remembrance of him.

But alwayes here it is not to be passed by, that in these wordes, cyted out of this Author, there is no mention of an Alter, but of a Table:Chrisost. maketh no mētion of an alter but of a table whereby thou may vnderstand clearly, that this Author knew no suche Alters, whereof we hauehave such a multitude erected euerie where (without the which the Papistes opinion is that no masse can be done) but onelyonly a Table, to the imitation of our Sauiour which properly apperteaneth to the practise of his holy Supper.

Whereof lykewise we may collect, that there wes no preuy masses, such as in our dayes, & in the aige of our forebiers (that hath bene vnderunder Antichristes authoritie, moste prophanely abused) hath bene: preuy masses I call all suche, where as the preist (the people wholy secluded) without any distribution, deuoreth & swelloweth vp all in a moste reuinus maner, as in all masses we hauehave sene: which as they are contrarius to the ordinances of Christe Iesus, so moste iustlie they lacke, and hath no testimonie nor approbation of antiquitie, but are moste impius, blasphemus,Sathan him self could neuer so impudētlie wr…s… the scriptures as doeth this Abbote here. and detestable.

When this inuerted Silenus hath thus played him, with the wordes of this Author, he inferreth & concludeth. That not onelyonly said our Sauiour, this is my body, where through he institute the consecration, but als he eaked these wordes, saying, which is giuen and broken for you, by the which wordes presētly, as the same verie time he declared his body to be an vnbloodie Sacrifice, to be offered by the Apostles and all other Ministers of Christes Church, to the end of the world, in remembrance of his death, saying, do this in remembrance of me.

In the answer to this conclusion, I wil be verie shorte, because afterward ye intreat this mater as it were of set purpose, in the. 14. leaf, speaking there, of the wordes that be vsed in the present tyme. As to the obseruation of the tyme, and full vnderstanding of those wordes, I will reserue to that place, that I be not driuen to make an vnpleasing and lothsome repetition. Alwayes that, that may serue instantly, that we shall not seme to winke at the mater, we can not hauehave a more faithfull expositor of these wordes, thē 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 onelyonly natural body of our Maister vponupon the craice, so that in no wayes these wordes may or can be referred to the pronome foreign the first word of the promise, where demonstration is made of the bread, but apperteaneth to the latter word (body).It was not the bread but Christes natural body that was broken for vsus 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 hauehave 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 vponupon the morrow.Ye papist is mark the falset here and be ashamed. 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 shalbe 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 cōmandement to offer, but simplie willeth vsus 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 vsus go to the probation, which is drowen out of Malachy the Prophet, and his first Cha. the wordes are I hauehave 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 vntounto my Name, for my Name is great amonges the Gentiles.

Here I may hauehave 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 (shalbe) and (an cleane oblation is offered) & not (shalbe) 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 vponupon the croice. For why the Sacrifice of the Lordes body on the croice, was onelyonly 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 …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 onelyonly in Ierusalem. I know that our Sauiour wes crucified in Ierusalem. Yet what shalbe the cause that it shall not be lefull to vsus to speak as the Apostle Paule in the. 3. to the Galth. where he plainely witnesseth that our Sauioure wes crucified amonges them.Gala. 3. 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,Psal. 19. 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,How Christ is said to be crucified ī all places. 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?Euen as the Apls wordes may be taken metaphorically likewyse the Prophetes sainges. For if he admonisheth vsus 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 plāted, 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 hauehave 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 onelyonly Sonne, wherewith I am all whole cōplesed and delyred, is offered vp vntounto 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 i…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 onelyonly 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 hauehave 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 hauehave 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 of the Iowes, because the wordes doeth plainely declaire, that all their Sacrifices wer repudiat by the Lord God, from the tyme that the Lordes bodie wes offered vponupon y^e croice. This ferre our Author.

First if I should repugne, how shal ye be able to proue, that here we be forewarned of any Sacrifice to be erected in the new Testament? of the abolishment of the Sacrifices of the Lawe, and the institution of this your exploded Sacrifice of the masse, which ye continually flatter and beare in hand? For in this place there is no prophecie but a sharpe rebuke & reprehēsion of the sacrificers vnderunder the Lawe who, by their horrible & haynous sines, did so kidle the wraith of God against thē, that he moste iustly compleaneth of them in this place,Iere. 7. lyke as he doeth ī the firste Chap. of Isayas, reiecting their Sacrifices, Prayers, fastinges, with al the rest of their Pompus workes,Psam. 50 wherof they did so much brage, so that here there is nothing els but the cōmon querimonie of al the Prophetes, to wit, that he declareth their Sacrifices in no wayes to be acceptable vntounto God, but altogether abhominable in his presence, because of their filthy and vicius lyfe.

For the reule is generally prescribed by Moyses, that God did first luke to Abell, and then to his gyftes. And it is more nor euident, that of the horrible and proude contemuer, he doeth not receaue, no not his owen most holy ordinances: so that the whole thing that is here rehearsed may be moste properly applyed to the shame, rebuke, and vtter exterminion of these filthy massemongers, and of all that is offered by them, whose Sacrifices, albeit they were appointed and allowed of God, as were those of the Lawe (as in verie deid they be not, but altogether are detestable in his presence, nether hauing cōmandement nor approbation of him) yet are they of no value, yea, I say moste odius in Gods presence, by the plaine testimonie of the Prophet here. So that I meruell not lytle of these masked Asses, that alledgeth ignorantly this place for the prufe and confirmation of this whore moste iustly reiected of all them that are not blinded with Sathan.

God here in plaine tearmes pronounceth, that he is in no wayes appleased in them, he will receaue no gift of their handes, so that he receaueth not the oblatiōs of their handes, whose condicions & maners are haitful to him. He is not contented with the Sacrifices and oblations of the Iewes, being institute and commanded, earnestlie required and authorised of him? Not that God is not content and appleased with that, that he commandeth, but that the Sacrificers did not offer them of that mynde, but of a mere hypocrisie did they vse and practise them, and turne them to a certane lucre againe, and aduantage for them selues.

Now let vsus conuert this querimonie of the Prophet vntounto our Sacrificers, do ye not think that the Eternall may say the same,The principall cause of the masse and of all heresie is the gredy belly my pleasure is not in you, I wil receaue no gift of your handes, seing their filthy liues, their auarixius and gredie practises, their whole studies and thoghtes are giuen to ambition and lucre, in such rage, that as our eyes abhorreth the sight of it, so doeth the tounge shrinke to expres it. I truste, that not onelyonly by the iudgement of the world, may it be prouen, but by the testimonie of your owen consciences ye may be conuicted, all that be of you Sacrificers, to referre all, ād to Sacrifice wholy for your Belly, that is the mother (as Ieronimus doeth moste deseartly note) of all Herisie and fond oppinion. I know your shiftes ye obiect,Hiero. in Iere. ▪ 4 that albeit that God be not appleased with you, yet the Sacrifice that ye do offer, is pleasing, to wit, the body, and blood of Iesus Christe is acceptable.

But if God should answer, and say, I know, and acknowledgeth my Sonne, he is be in whom I am pleased, I hauehave placed and deposed with him the thesaures of my wisdome, power, mercy and goodnes. But what be ye? Who gaue you any such commission? He offered him self according to my determination and Eternal Council, for the sinnes of the world, for satisfaction to my ryghteous iudgement, and for the reconciliation of man to me: but who required that ye should offer him vp againe? But in deid good Maister, if this place of the Prophet shalbe thus applyed to your Idole masse, I perceaue well ye do it vponupon a great policy, for one of your principall thinges ye brage of (but how iustly it shalbe after examinat) is ātiquitie, thus ye shall hauehave your holy Idole much oulder nor ye take it to be, and to hauehave bene practised in the tyme of Malachias, for I am assured that all that is there spoken, is in the present tyme, as I hauehave warned you heartofore.Harken ye papistes your masse is olderthē ye know And besydes this ye shall hauehave an vniuersalitie for this that is spoken of there, is said to be euerie where, in all places. This how iustly may be said of your masse let the wise and prudent Reader consider. I am assured, that the masse wes, nether so oulde as Malachias, nor yet that it wes so vniuersally receaued, that it wes published and authorised euerie where, and so pas thy way with thy vanities and fond imaginations, and search some other place, to confirme and establish thy wicked opinion,The wordes of Ierome expounding this place alledged by the papists out of the …. cha of malachie for this can serue nothing.

Consider how Ieronimus exponeth the place, writing vponupon it: the wordes are notable, wherefore I wil not werie to recyte them. The reule of Scripture is, where as there is a moste manifest prophecie of the thinges to come not to minish, nor extenuat the thinges that be spokē by incercitude of allegories, so now properly to the Preistes of the Iewes the Sermon of the Lorde is derected that offereth the blind, the crouked and the mained, to be offer…ed vp, that they know, that Spirituall offerringes wes …o succead or enter in the roumes of the carnall, and not the blood of Bulles and Bullockes, but incense, that is the prayers of the Sainctes, to be offered vp to the Lorde, & that not in an prouince of the world, as Iowrie, nor yet in a toune of Iowrie, as Ierusalem, but euerie where an oblation offered, and that not vncleane, as by the people of Israel, but cleane, as in the ceremonies of the Christianes, for from the ryssng of the Sone, to the doune passing of it, my Name is great amonges the nations, as our Sauiour plainely witnesseth. Father I hauehave manifested thy Name to men. And now sayeth he, when as my Name is to be great amonges the nations, ye O Princes of the Iowes, hauehave polluted it, and polluteth it, for so he wrytith his prophecie, of the thinges to come, that he omitteth not the present tyme, and so furth. Whereby euerie Reader may perceaue and vnderstand, what wes the iudgement of that Ancient and wel learned man of this place, to wit, that it is to be expoūded of the Sacrifice of oration, prayer and thankes geuing, whereby the Eternal is euerie where glorified by his elect and chosen, as the Prophet shoulde say, ye Preistes thinketh that ye do some great mater to me, in that, that ye offer vp vntounto me, I can not tel what beastes, and slayeth some Lambes, some Bullockes, Rāmes, and so furth, euen as I were a small God, and lyke vntounto the Gods of the Nations, or that I were circumscribed, compassed, and set about, yea, and the onelyonly boundes of Ierusalem were prescribed to my seruice, honour and worship, or that my glorie should not extend the self, further then the bonudes of Iudea.

This is not the wordes of the Couennat, that I made with your Fathers, what tyme I broght them out of Egypt, I required no such thīg of you, I soght no such thing of your Fathers, but onelyonly the Sermon that I cōmanded them, saying, here my voice, and I shalbe your God. I am not so contemptible, nether yet delyte I in such vile meates and giftes, am I not Lorde of the whole? Boweth not euerie knie vntounto me? Shall not my Name be celebrated, yea, amonges the Nations, and that from the rysing of the Sone, to his doune going? yea, and with an other maner of Sacrifice, nor this your bludy, to wit, of a cleane impolluted and vndefyled Sacrifice of thankes geuing, which shal not consist in ambition and auarice, nor yet shalbe referred to any filthy lucre, but shal procead of an ardent charitie, and of an vnfeined mynde, so that my Name shalbe sanctified,None of the Ancients euer knewe this Papisticall Masse. and the Sceptur of my kingdome auanced and promoted.

Doeth thou think the mynde of the Prophet wel oppened in this, and treuly, according to the mynde and inter…retation of Ieronimus, who suffereth not that we shall in any wayes follow an incertane allegorie, and as thou will an vngodly & wicked declaration, where the mater is cleare. I know that there be … many thinges teached by the Spirite of God, to wit, the calling of the Gentiles, the abolishment of the ceremonies, yea,Why the Ancients vse this worde Sacrifice. and the cōmutation & change of the Iowish maner of worshipping, gros: and carnall, in it which is Spiri…uall of thankes, geuing, and this not onelyonly is the mynde of Ieronimus, but of all the Ancientes, who did neuer acknowledge any such masse, as thou introduceth, being vtterly damned by the Apostle, in the. 9. and. 10. to the Hebrewes, as shalbe after sene.

Trew it is, that they vse the tearme of Sacrifice,What is offered to God by the faithfull people. but that is because it is a cōmemoration of that Sacrifice, by vertew whereof all faithfull are sanc…ified for euer, the Supper I speak of the Lorde, the which is not receaued of the onelyonly shauelinges, but cōmunicat to all faithful people according to the institution and cōmandement of the Lorde Iesus the Author of it: to the Name of the Lorde our God, we offer vp, yea, and burneth the Sacrifice of praise and thankes, and that willingly,What is the offering of the faithful preacher. proceading of a certane charitie, dilection and louelove we beare to him.

There be offered lykewise, by the faithfull preachers, moste acceptable Sacrifices, to wit, such people as be conuerted from their wicked wayes, by their predication, to the trew and liuing God, maker of the heauen and of the earth. Thus the Apostle speaketh, and after him Ireneus as shalbe declared in the owen roume.Rom. 15. There is yet a certane sort of Sacrifice commanded in the new Testamēt of liberalytie, Alinus, mercy, wel doing, as the Author to the Hebrewes speaketh.

… which thou here doeth pas by lightly, saying. That the wordes of the Prophet can not be vnderstand of the Sacrifice of oration and prayer, and Almus deid. For in other diuers places are diuers orations and prayers, and the Prophet speakes of a Sacrifice in all places, where we are compelled to say, that thir wordes war spokē only of the Sacrifice of the masse, quhair into the maist clene Sacrifice of the precius body & blude of Ies' Christ, hes euer bene offered vp, vnderunder the forme of bread and wyne in all places,Sathan cōpelleth the wycked to abuse the holy scriptures. professing Iesus Christe, sen the tyme of Christe, vntounto thir our dayes.

I may be verie short in the refutation of this last conclusion, by reason I hauehave shewen the nature and the strenth of the argument that this Author vseth here, and hauehave already reuerted the two former partes of it, and hauehave also prouen clearly, the vanitie and blind ignorance of this diuine, so that I neid not to trauell me any whit more, for any part of this argument, being impugned and improuē is altogether falles.The deuersitie of oratiō prayer, & almus alledged by the papiste. But he…e I darre not pas by the reasō that is here adduced of the diuersitie of prayer, of orations and Almus in all places, Will thou say to me glorius diuyne, that Al…s is diuers in all places? but wherein is this diuersitie? Is it in the giuers? In the mater? or in them it is giuen to? And so will I demand of prayers, and orations: will thou say the varietie is in the giuers? This same shal I …ffirme of thy masse mongers: or will thou vnderstand it of them that be liberally entreated? shal not the same be foūd trew of them ye sel, your masses to? & miserablie seduceth,The byers of masses are miserablie deceaued. hauing nothing for their money, but the gaising vponupon your monstrous farce?

But I think thou will cleaue to the mater, which sayeth thou is one in all masses. Trew it is, that in your masses ye trauel to hauehave bread and wyne but in this he is …ore then blinde that s…yeth nor a great varietie in sindrie Regions. For in some we do se the bread, whiter …, in some places made of onelyonly wheit, in others melted & patched? of the wyne semblablie, here of a starker kynde, here we alter, herof us…ed; there cleane and naturall, and God be maised euerie where, that wone that wes thoght vnable for the vse and seruice of man, wes reserued and iudged m…te mere to that Idole, to refr…she the throt of that shaking whore. Alwayes we finde lytle les varietie in the mate… of this masse, nor in Alinus, prayer and orations, w…ich are … of God, m…ste … to … the nedy, of it we hauehave granted vntounto vsus of Gods liberalytie, to pray for such thing as we lack, according to the forme prescribed vntounto vsus, by our Scoole Maister Christe.Pryde blindeth the Papistes.

Now glorius Doctor consider wi…h me, the arrogancie of thy fond wi…, which being putt vp … the self, hath caried thee so away, that thou could not en…y thy owen vanitie, I pray to the Eternall … tyrie eyes to consider the deip pit of ignorance, thou art wrapped in and the dangerus state and condition wherein thou consistes. It that ye conclude, to wit, the Sacrifice of Iesus Christes body and blood, to be moste cleane, none I truste will deny, but that thou affirmeth then to be offered vnderunder the …orines of bread and wyne, in thy masse, that we vtterly … as wicked and … altogether abhorre.The primitiue Churche neuer …en the Popishe masse. And that thou affirmeth it to hauehave bene vsed ī all places, professing Christe (alas) this is also …als, for the primitiue Church vtterly misknew it, yea, and yet … the Euangell …ath …. … is not in … places of the Orient amonges the Christianes we know no such thing to be (God be …rassed) and we hope in God▪ that all … shalbe … deliuered from her moste tyrannus, filthy, and insufferable abhomination. And to be mar…y with you, for so I know you of your nature, I know finde i… places in Scotland, that hath euer … cleane of …er filthynes▪ And I wolde be verie sorie, that my staine or thy Iack …ues wi…h reuerence I say of the modest Reader▪ The church of god hath nothing to do w^t cōtentius Persones.should be polluted with so … and vile …harlote, as is the masse.

Thus thy arg…ment is refuted wholy, so that I truste euerie man shalbe satisfied, that is not altogether contentius, for to such I write not; not yet will dedicate my layboures, for we know that the Church of God hath nothīg to do with such men ones. Trew it is, that the Prophetes forwarned vsus of the comming and Natiuitie of our Sauiour, and painted him furth in his owen cussors, that he might be knowen, to wit, by his wonderus workes, & infearciable wisdome and doctrine. But that thou hereupon wold gather. That this Prophet lykewise did prophecy of a cleane Sacrifice, to be offered ouer all (hetherto in deid thow sayeth not euill quhilk is the precius Body and blude of Iesus Christe, offered vp in the Sacrifice of the masse, be the Minister.

In this thou speaketh vainely, vngodly, and impiusly, yea, and vnlearnedly, which I hauehave already declared, yea, and shall proue by the same, that thou adduceth for thy wicked prufe, to wit, the wordes of the latter Supper, and the Prophet Malachie expounded and declared by the vniuersall consent of the moste Ancient Fathers, when as we shall come to the declaration of the sayinges of the Ancients, and wil not now trouble the ordour of the boke Here in deid this glorius diuyne taketh to him a fre feild, taking vponupon him to proue and certifie Iames his brother. That this was (sayeth he) the declaration of them that was Disciples to the Apostles,It maye be well sene that the Papists pryde them selues greatlye in lyeng and all vther godly interpretors of Gods worde, Greikes, & Latinistes, together with the vniuersall consent and declaration of the maist Ancient and godly generall Councels, quhil… euer hes bene sen the tyme of Christe to th… our dayes.

But here thou reciteth none of the wordes of thyne Authors. In deid there is somwhat noted v…ō the merg…. Alexander Epistol… prim… Ireneus Libro primo. Cap. 32. Damascenus Libro primo de Fide. Orthodoxa. Cap. 14. Augustinus Libro. 8. de Ciuitate dei Cap. 33. et 9. Cap. …3. …ru…erin… …uper exodum

(but here thou hath no mercy vponupon the Reader, forgetting to note the Chapiter) & the two Councils of Nice, & Ephesus last of all. But hereof afterward, because thou entreateth somwhat at more large I will referre them to their owen place, and will ioyne with thee in the substā …e of the mater, which I hauehave euer from the beginning longed to atteane vntounto.

But here I can not pretermit vnobserued, that thou cyteth Augustine in the eight boke. 33. Chap. the whole boke being conteined and deuided in. 2…. Chapiters. But least ye should hauehave forget your self in some of the figures I hauehave loked the. 23. Chap. where the ancient Father di…puteth of the iudgement of Hermes Trimegistus of Idolatrie, and of the abolishing of the superstitions of Egypt, and I can find nothing any wayes apperteining to this purpose we hauehave in hand, but except that if some man may Iustlye think that the reprehension of Hermes should most worthely …uene to you. The wordes are these, vaine deceptful, pernicius, and Sacrilege thinges, Hermes the Egyptiane, because he knew the tyme to come, in the which they were to be abolished, he lamented, but he wept impudently, as he knew it imprudently: this part and these wordes may be applyed to you, and all of your faction, who trauelleth in disperate causes, and lamenteth and bewaleth, the erecting of the trew Religion of God, and ouerthrowe of that, that is impius ād wicked, which no dout, as ye bewale impudently, so hauehave ye foresene these many yeares to come, with no les impudencie nor ignorance. Than cyteth the. 23. of the nynte boke of the same worke, wherein is entreated, how falssy the Name of God is attrybuted to the Gods of the Gentiles,The Papistes wrest the Anciente Fathers sayinges & rehearseth places oute of them, that can neuer be found in them. and yet it is communicat by the authoritie of the holy Scriptures, to holy Angels and iuste men. And I am able to say, that there is nothing there can in any wise serue to this mater.

Now Reader I beseche thee consider, what authoritie and faith is to be giuen to the sayinges of this diuine, who not onelyonly wreasteth and throweth the Scriptures & sayinges of the ancient Fathers, to his pernicius and vngodly purpose (so that it might seme to the imprudēt Reader that loketh no further, that he hath all for him) but also rehearseth places that be not found, and to vtter his knowledge of the antiquitie, addeth Chapiters vntounto their workes: so liberally he dealeth with them. Now let vsus procead.

Here is introduced Iames, after his long silence, making an argument against the masse. The wordes are.

Sen the Apostle Paule, in diuers places testifies, that Iesus Christe our Sauiour suffered anes for vsus, and neuer is to suffer againe, quhairby we are assured, that our Sauiour was offered vp anes in Sacrifice on the croce, for mannes redemption, and neuer to be offerred vp againe: and ze say he is daylie offerred vp in the Sacrifice of the masse, how can thir twa stand.

This is the argument of Iames, gathered of the. 9. and 10. Chapiters of the Epistle to the Hebrewes. To this is answered of this new deuyne, in this maner.

It is trew that Christe was offered vp vponupon the croies, and is neuer to be offered vp againe after that maner, as ane bludie Sacrifice, and it is trew that the Lordes body is offered vp after ane vther maner in the Sacrifice of the ma…se, conforme to Christes commandement, as ane vnbludie Sacrifice,The natur of the treuth is to distroi falshead which is derect contrary thereto. for why a veritie makes not ane vther veritie fals.

The …ūme of your answer is, that there be two. Sacrifices & oblations of Christes body ād blood, vponupon the croc… one, an other vnblody ī the masse. This your sayīg, as it is without any testimonie of the Scripture, or suffrage of the antiquitie, so is it moste impudent, and moste easy to be reiected and refelled, whatsoeuer ye pretend of Gods commandement, wherein ye hauehave none at all.

Trew it is, as ye say, that a veritie distroyeth, not an other, but I must say for the part of Iames, and of the treuth that an established trouth distroyeth, and oppēneth vp all thing that is contre…ius, which is nothi…g but falshead and vntreuth.The treuth of Godis word cō foundeth the blasphemus falshead of the papistes.

The Apostle writeth plaine, that our Sauiour offered vp himself ones for the perfect deliuerance of man, and neuer is to tho…e again… ▪ Thou granteth that he suffered ones, and is no further subiect to death, and yet thou wil that he shalbe offered vp againe, yea, and is offered vp in euerie corner. Is not these two sayinges plaine contrarius? Shall not the manifest treuth vttered by the holy spirite; distroy the plaine vntr…h and manifest blasphemie, that proceadeth of thy mouth.

But least it shall seme and appeare to you that ye shal escape by your stinking distinccions, which standeth and dependeth wholy vponupon the diuersitie of the oblation, that the one is bloody, and the other vnbloody. I will ask of thee, whome of hath thou that distinction? Is it of the Spirite of God? Whom to wes it reueilled before the Scriptures wes shute vp?Papistis we maye not beleue yow, without ye shewe zour warrande of offering. Or in what place of Scripture is it expressed? Where is the commandement? I am assured ye can hauehave no sufficient warrand to do any thing that the Lorde Iesus did not in his latter Supper.

Let all be red that is written by Mathew, Mark, Luck, and Paule, of the holie Supper, and moste diligently and manifestly conferred and considered, if our Sauioure ī his latter Supper, offered his body and blood, vntounto God the Father, and commanded that we should do the same, he brake bread, gaue thankes, distributed it to his Disciples, saying: take ye, eat ye, this is my body, which is broken for you. He did lykewise with the Cuppe, saying, take, drink of it all, this Cuppe is the new Testament in my blood, which shalbe shed for you and many, vntounto remission of sinnes, adiecting to bothe the partes, do this in remembrance of me. What is here, I pray you, that may in any wise apperteane to the oblation of the body and blood of our Sauioure, to be made in the masse?

For we know that the oblation of his body wes made, and his blood shed the day following. And I truste that no man wil think or say, that he commanded vsus to do that thing in remembrance of him, which he did the day immediatly ensewing, but that he willed them to do that, that he then practised, to the perpetuall recordation and memorie of him, without any further commandement.The Apostle sayth playnlie, that without effusion of blood there wes no oblatioun for Sinne.

Thus then thou can pretend no commandement, whatsoeuer thou shall brage of it. Secondly, we are plainely teached by the Author to the Hebrewes, that the oblation of the body and blood of Iesus Christe is of that nature, that ones perfected vponupon the croice, it can in no wayes be reiterate nor made againe.

Christe in offerring vp himself, died and rose againe, & thus is no more subiect to mortalitie, and we know that there can be no oblation vntounto remission of sinnes, but it that is by effusion of blood. So that now, whosoeuer goeth about to offer vp him againe, they do that is in them to crucifie him of new.

Is not the argument of the Apostle, moste euident and strenthy, shawing the excellency of our Sacrifice of the new Testament aboue them of the olde, in that, that they not onelyonly were many and oftentymes repeated, yea, euen the self same, by long continuance of tyme, till they were altogether abolished, where as we hauehave but one, and that ones offered, neuer to be reiterated nor offered againe.

Iudge with thy self, if that be not the introducting and establishing of a new iudaisime, shaw me the defference, thay had a certane Sacrifice, which in consideration of the inhabilytie, wes oftentymes reiterate, & in no wayes had bene repeated, if it should hauehave had sufficient force and strenth,The differēce betuixt the sacrifice of the old and new testamēt what shalbe of the Sacrifice of the croice? Sall it not be accused of imperfection and inhabilitie, thus reiterate by you. Further we know, that Christe can not be offered of none, but of him self, being the onelyonly Mediator betuix God and mā, neuer hauing resigned ouer this dignitie to none.

Attour, what a monstrus and preposterus thing shall this be, that the oblation, that is the thing that is offered, shalbe more worthy, and of greater value and estimation, then the offerer, more acceptable to God, nor he that doeth offer it, which of a necessitie must follow, if a shaueling shall offer vp Christe in his masse.

Moyses doeth teach vsus, the oblation to be receaued of God, for his saike that doeth offer it, for the oblation of Cain wes reiected of God for Cain saike, and the gift of Abell receaued not for the owen cause,The Papistes bringing vp a Iudaisime, make the sacrifice of Christ imꝓfyte. but the saike of the offerer, lyke as is plaine through all the Prophetes, so we hauehave in this mater, the oblation of the body and blood of Iesus Christe, to be moste pleasant vntounto the Father, in consideration that it wes offered vp, by his onelyonly and welbeloued Sonne. By these argumentes it may appeare euidently, the vanitie of thy pretended commandement, & captius distinctions, which in your owen doctrine included, a verie great contradiction. For ye do call this your fond oblation an vnbloodie Sacrifice, if I had presently a notare at hand, I should bestowe an plack vponupon an instrument of this saying.

I ask of thee new diuine, how can this be an vnbloody Sacrifice, and yet thou wil affirme the wyne, that is their drunke by the Preist, to be the verie reall blood of our Sauiour Christe, that he receaued of the substance of the Virgine, and that he shed vponupon the croice. The Sacrifice of the croice is called bloody, because Christes blood wes shed thereon, in verie deid, shall not this your Sacrifice be the same argument be bloodie, since ye drink and offre vp the same blood that vponupon the croice wes shed.The Papistis affirme that they drink in their masses, the blood of Christ and yet they call it an vnbloodye sacrifice.

Now ether must thou renunce and recant the wicked error of transubstantiation, or els thou shalt, will you or will you not, grant it to be a bloodie Sacrifice, that thow so stifly denyeth & haeth no otherway to declyne the pithe of the argument. Now ones I pray the againe oppin thyne eyes and be not styll blynde to considder how naroly thow are thrung in, and delyuer thy self if thow can. Considder last, if it be a thing consistyng in the power, and wyll of man tyll alterre and change the ordinances of God, to change the nature of Saccrifices, which be appoynted ī effusion of blood, for so shall fall all the holie and inuiolable ordinances of God, as witnesseth the Apostle, effusion of blood to be necessarly ioyned with remission of sinnes. Thus shal we conclud with thee, that a veritie distroyeth not an other, but in deid it oppeneth vp an vntreuth and lie, which, allace, doeth abound in thy mouth, what adiuration soeuer thou shall cloike them with all.

These your sayinges appeareth somwhat scabrus and obscure to Iames (as in deid all vntreuth), masked, & cloiked with pretense of veritie & simplenes, is dark & hard to be vnderstād the veritie cōtrarie wayes is euer remaning lyke to the self plane manifest and simple) and for this caus he is desyrus that your sayīges be made more plaine.

And hereupon ye take occasion to declaire the difference betuix the Sacrifice of the Lordes body on the croice, and the Sacrifice of the masse, quhilk in sume part aggreis, and sum part defferis, firste they aggre in so far as the self same body in substance, and so furth.ad cloke with treuth is alway is scabrus and vncleane.

The sūme of the whole is, that the Sacrifice of the massee hath thre thinges cōmon 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 vponupon 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 vponupon 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,Melchisedec not as the preist of God offered bread and wine but as king of peace broght furth bread & wine to re…resh … & his companie. 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 hauehave 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. foreign 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 translatiō 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 vsus in the 110. Psalme,Psal. 110 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 vponupon 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 hauehave 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 & prīcipal Sacrifice,wherein the vertue of the preisthead is included to your erronius iudgement. By the benediction & the receauing of the teindes onelyonly, 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,Papists be ware of your cōparing lest ye ourethraue your trā substanc… ation 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 onelyonly 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 onelyonly accidentes. Attour, what temeritie and foolish boldnes shall this be, to giuegive the body of Christe to be offered vp of a shaueling, seing that the onelyonly successor to Melchiseder, is our Sauiour Christe, without any cōpanion, collaterall, successor, or suffragane.

Now pas thy way and search the argument els where, for thy masse ī 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 hauehave 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 vntounto vsus the defferences and disagrement of the one, with the other, and firste That they deffer, that the Lordes body was offered vp vponupon the croice in the awin forme, visible and sensible, and the Lordes body in the Sacrifice of the masse, is offered vp vnderunder 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 hauehave bene, nor yet can be, for this cā not be seperated from manifest impietie, contempt and mockage of God, to stufe vp the hyde of a Bull,What cōfort the supper of our lord bringeth to the faithfull. and the skin of a Lamb with st…, 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 vnderunder the formes of them, the body and the 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 vsus 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 hauehave 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,The Papistis will not learne this lessō then let vsus 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,Christ feleth not the barbarus crueltie of the papistes. 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, vponupon the Sonne of God, yet that he sealeth not your horrible intreatment, that he being a mā against the nature of man is made insensible and inuisible some relief and confort hath he.

God giuegive you his holy Spirite, that ye may ones consider the treuth, & submit your self vntounto 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 vponupon the croice, to obtene euerlasting lyfe, satisfaction for sinne, redem…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 cō 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 vntounto vsus, 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, resurrectiō 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,Christ accomplished the office of his priesthead when he offered vp his body in sacrifice on the crosse 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 hauehave 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 vponupon the croice, the onelyonly 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.

The Masse maketh successors to Christe wich is a great blas…emeIn this blasphemus Sacrifice of your masse, ye spoile and rubbe the Sōne of God, the onelyonly 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,Hebr. 7. 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 vponupon him, but he that is called of God,Hebr. 4. 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 hauehave no suffrage, nor testimony of antiquitie thereof. For Chrysostomus is plaine, and Augustine plainely sheweth it to be the voice of the Antichrist,Libro. 2. cōtra Pa… men. Cap. 8. 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 vntounto Christe, that not one …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.There was neuer so great multitude of sacrifices in this world as the antichrist haeth iuented. 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 obte…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 vn…er the Lawe, the which are tryed by that, to be of small value, that they w…re oft reiterat. Wherefore we muste conclude, ether that the croice of Christe lacketh the force of Eternall p…rgation, or els that it is a sufficient Sacrifice, whereby he hath fully satisfied for all, and that perpetually. Now then if place shalbe 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 passiō of our Sauiour, wherein he offered vp him self to his Father, shalbe vtterly rased, defaced, buryed, and quenshed? I s…air to rehears the testimonies of the Scripture, because we will hauehave immediatly after occasion to speak of them.

3. The thrid propertie and vertew of the masse is,The 3. ꝓpertie of the masse. that …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 …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 hauehave confirmed his Testament, wherein we be written aires of the Eternal kingdome, by his death. Weknow lykewayes,The masse is a new maner of tastament. 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 onelyonly 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, writt…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 tender… to that, that Christe shall die againe, for the Testament … hauehave 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 mu… Christe die, according to the multitude of masses, for there can be no rem…ssion of sinnes, without effusion of blood, as we hauehave heretofore rehearsed, in euerie masse there is bragged remissiō of sinnes, there then muste be a Sacrifice …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 vsus 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 ꝓposed in the masse▪ 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 hauehave 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 hauehave we further then to do with the passion of Iesus Christe, seing euerie man for tuelf pens may hau… remission of sinnes, by the hearing of a mumled masse, by a filthy whoremonger, …o the passion of Christe doeth serue onelyonly to t…a…h … shall ….

Our Sauiour willeth his Discipl… … to be affixed to that action, but … them in th… …crifice,What Christe taught his disciples. w…ereby …erpetuall sanctification and re…ssion … and purchased, he teached them the holy S…pper, … & memorial of his … …ame … neuer to be after dou… in his … as …riste is the onelyonly oblation to … he▪ ones offered, that … mi…ht be all who…e … and a…ted to the …oice and his passion.

These were the defferences then should ha…e collec…ed, if thou should consider the mater aright, whereby we may …alylie espy that the holy table, by the erection of the masse, … holy suppla…ed, trode vnderunder foote▪ ouerthrowen, an… …. For the Supper we do all acknowledge and receaue, as a gift of God, with all reuerence, humilytie, & …ankes: the Sacrifice of the masse is a price and a kynde of sa…isfaction giuen to God, receaued of him, in recōpence 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, tha… where we receau… all at the handes of God, and so are wholy affricted to … to make hi… …e… ter to vsus.

The Sacrament assureth vsus, that not onelyonly we be ones defr…ē …e… from all aduersarie powers, by the passion of Christe Iesus,The Sacrament assureth vsus of all maner of goodnes in Christ but that we hauehave no lyfe, but of … …ath, no strenth but in his infirmitie, no incorruption and glorie, but in his mortalitie, reboke, shame, and ignominie. …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 giuegive vsus, what we shall call for, in so farre as there be no kynde of man, beas…, herb…, sto…e infirmitie▪ … disea…, put it serueth …or a Salue for a … to all.

The holy Table is practised in the whole …ssembl… of the faithfull, distribution is made to all; according to the cō mandement, to testifie and teac…, 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 vponupon him to Sacrifice for the people, so doeth they nothing els but gase vponupon him, and as it were excommunicat, as we shall after here, when we shall come to the proper counte.

Now let vsus procead, where we will hauehave occasion to declare th…se thinges shortly touched at great large, for Iames maketh the obiection in this maner.

It app…ires that the Sacrifice of the masse, dois posture and diminishe the glorie of the Sacri…ice of the croice▪ for … the Sacrifice of the croice was perfyte in the self, o… that should … a new Sacrifice, or any ma Sacrifices.

If here it were repeated and added to this argument of Iames, that we hauehave spoken in the Second difference, betuix the masse and the Sacrifice of the croice, it than…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 papists call their masse, a cōmemoration & an applycation of Christes death & passion.

The Sacrifice of the croice (God be prayse… 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 maner…, as the Scripture do…s plainely teach.

It is certane that we be …eached by the Scriptures, and assured of … the blo…d of Iesus Christe, figured and represented by watter in Baptisme, of our … … with Iesus Christe, as the Apostle…oeth teach vsus find i… p…a…es. Of the Lordes … the Spirite of God,Gal. 6. Ephe. 5. that all that … read and … of that cuppe, tha… they are one, with Iesus Christe, and he with them, th…t the … in themselues, but in Christ, being made participant of all his iustice; ryghte…usnes … and fynally of all benefytes pr…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 vsus, … …. These wayes we be plainely teaches in the … but of thy Idole masse there i… never a worde to the Scriptures, nor yet of thy applying of the vertew of the …ath of Christe. But … of this glorius Papist, what he doeth vnderstand by this applying. I trust thou will not pas from the doctrine of the …omishe Church, since thou cleanes to all the vaine … …, and beggetly ceremonies thereof …o …iftly.The romishe doctrine cōcernīg their Idol masse moste abhominable.

There …c…rine is plaine, that the vertew & merite of the masse is applied by this Sacrifice, thre wayes in a moste special maner to him self, for his moste charitable motion, by the which he is rauished vp to God, and so by the saying of the masse, he merites the Eternall lyfe, which is called by the Scoole men, the essentiall rewarde.

This fruct he can apply to none other, sayeth Gabriel▪ for albeit a man (sayeth he) may merite to an other, the firste grace, yea, and augmentation of grace, yet can he nor merite the essentiall rewarde of the Eternall lyfe, which respondeth and followeth …pon euerie mans owen work.

2. The Second maner of their application is moste generall, conueaning to all and the whole Church, for it is nor the deutie of the Preist (say they) till exclude any … from the virtew and merite of it, that is a member of the Church.

3. The last maner is speciall, and so it serueth to him or them, that the Sacrificer applyeth it to, conceaueth certane orations and prayers, for obteining remission of sinnes, grace, spirituall commodities, and temporal benefites to the dead and the ….

This is then the application thou meaneth of hert, for this is the doctrine of thy mother, the Romane Church, as I am able to proue, by the moste esteamed writers amonges you, which say in plaine tearmes: that the preist may pairte and distribute these graces …nalie, or otherwayes at his appetite, to whome it shall lyke him … yea, and that his wickedness shalbe no hinderance thereto, nether yet excommunication, not yet suspension. For these things safeth not away the virtew of the Sacrifice, which it hath, because of the worthynes of the work it self.

Many other thinges I pretermit of set purpose, wearying to rehears them, in consideration of the great …, shame, and blasphemie, that lyeth in them, a… the Reader shall now shortly consider with me.

Firste▪ seing we darre not attempt, nor oght to take vpō hand nothing, but that we be assured of the allowance o… God. I wold inquire of them, whereas this office appointed to them, to offer vp Christe to God the Father, to apply the merite of his death, together with all other graces▪ and benefites, at their pleasure and appetite (which is the hiest mater and of greatest importance in all the polycie & gouernment of the Church) where is this commandemen… giuegive by Iesus Christe, ether yet practised by his disciples.

Secondly, how shall we take this to be a propitiatorie Sacrifice, meriting and procuring such hie and excellent giftes and graces, which onelyonly is deuised by the fantasie of man, and whereof there is neuer a word in the Scriptures of God, conforme to the which, we acknowledge an Sacrifice of the croice, whereby we hauehave grace, remission of our sinnes, restitution to Gods fauor, Redemption and Saluation. Consider in what estimation we hauehave our God, and what roume and prerogatiue we ascribe to man, if he shall vsurpe and take vponupon him to make such Sacrifices at his owen appetite, which shall obteane and merite all thinges to him, shall subdew the Eternall God to the pleasure of a filthy whoremonger, taking vponupon him the dispensation of the benefites of God. Is not this to make man redemer of him self? To spoile God of his owen honour and dignitie? To subiect God to the will and pleasure of man? And fynally, not onelie to absence and demin…she, but vtterly to deface and quenche the whole glorie & virtew of the death of our Sauiour.

We know and teach, that the minister preacheth the word,The doctrine of the trew & faithful ministers. annunceth the Sermon of peace, and confort, ministereth & dispenseth the Sacramentes: but the geuing of the inwarde grace, the increas and augmentation of it, we reserue all whole to the Spirite of God, who applyeth and distrybuteth to euerie man, at his good pleasure, the merite of the Sacrifice of the croice, together with all other giftes.

If it should be demanded of these gay teachers, if any massemonger preist did euer pearish or wes condemned.Filthy & detestable blasphimers cā neuer confesse the kingdome of God. I truste they should answer quickly, no, for how can it come to pas, that a preist, who by the m…bling of a masse, may conques and obteane the rewarde of the Eternal lyfe, that this man shal pearish? who may in the space of a quarter of an houre, apply Saluation to him self: this man I say, can not but streight go to heauen, yea, long before his …ine be cold, as is …aid vulgarly.

Secondly, since it is in the will of the preist, to apply the virtew of this Sacrifice, to whome shall lyke him, specially for the redemptiō of Soules, what is the cause of Trentales of masses, and fundations made for the soule of any certane man, seing he may be redeamed & deliuered by me. I know therebe some stations ī Rome, which giueth that power and priuiledge to any man,What power some stations in Rome, hauehave by the pope. by the saying of the Lordes prayer, and the beleue, to deliuer any a soule out of Purgatorie, why is there now any masse said for this soule: I know that the Pope selleth the same priuiledge, as we hauehave sene in our dayes, and I am able to produce the exemple, if the tyme should suffer, or were otherwayes neidful. Besydes, what monethmonth them to sing many masses yea, and continew them dayly and yearely, for the deliuerance of the soule of the riche man, and but one for the nedie and indigent?

We hauehave sene (Helas) that if a riche and potent man, should hauehave bene called vponupon, the Belles doubted, all the Altares and Church ful of dule, masses sung in euerie corner, continued so long as money wes payed: scarssy one said for the poore, what meaneth this? it being in the plea…ure of the preist, to deliuer and redeame as lyketh him,Thefalshead of papistes is here discribed. ether muste we say that the preist hath bene inuius and anaritius, or the masse is not of equale value to the riche, and to the indigent, but the more money is payed for them they are of les value: this muste of necessitie follow.

Last of all, I wold glaidlly be instructed of this, how it hath proceaded, that the Apostles neuer knew, nor teached the Churches, of this virtew of the masse. It may appeare to be a wonderfull mater, that the Church of God should hauehave bene defrauded of so great a treasure in those dayes, we reid nothing in the Scriptures of this ryte of Sacrificing, for the dead and the quick. Of breaking of bread in the Lordes Table, & communion of the body and blood of our Sauiour, many notable testimonies we hauehave, but of this thy Sacrifice and applycation of the masse, at the appetite of any man, or otherwayes there is neuer a syllabe.

I pas by sindrie maters, that might be adduced, and should serue properly to this purpose, as why, at the beginning, when this opinion entered in of thy Sacrifice of the masse, a lōg time there wes but one in euerie Church yea, amonges a great multitude of Monkes and Freares, there wes but a preist, and an Alter, a masse, and that but vponupon Solemne dayes, as we see yet in these dayes, but an Alter in the Popes Chappell,The popes chappell is yet a witnes aganiste the multytude of masses. a masse, and that but at certane tymes in the yeare. By these thinges I truste it may be easylie espyed, of what mynde this Author asceibeth the applycation of the fructes of the Lordes death, to the masse, euen to foster and manteane all wickednes and impietie, to the plaine mockage, derision, and contempt of God, peruersion and supplantation of his holy ordinances, defacing and burying of the Sacrifice of the croice, & fynally to thruste the Sonne of God, out of his owen roume, to spoile him of his prerogatiue of Eternal preisthead and intruding a preist. The Apostle pronounceth, that Christe the Sonne of God, by his onelyonly oblatiō, ones offered, purchased Eternall sanctification, to all the Elect of God. And in that disputation, not onelyonly abbrogateth and wypeth away the Sacrifices of the Law, but also fully refuteth your vaine dreame of this sacrifice of the masse. Ye affirme your masse to be a Sacrifice, by virtew whereof, ye hauehave remission of sinnes, and that als well to the dead,None can offer Christe, but himselfe, w^c is of the Father, thereunto appointed. as to the quick. The Apostle affirmeth plainely, that there is no place now to any Sacrifice, since the saying of Ieremie is accomplished and fulfilled: when ye are thus vrged, ye true to your shift, and cryeth that it is no new Sacrifice, nor any thing different from the Sacrifice of Christe, but the self same. The Apostle occurreth to this, and denyeth that it oght any wayes to be repeated or reiterat, and is not contented to call it a Sacrifice, but adioneth that it wes ones made, yea, and wholy vendicates the glorie and prerogatiue of the Eternal preisthead, vntounto the onelyonly anoynted of God, so that it can cōuene to none to offer him vp, but to him self. Your craft to schift you of this, is to say, that the wordes of the Apostle, are to be vnderstand of a bloody maner: your Sacrifice (say ye) is vnbloody, but the Apostle affirmeth without any exceptiō, that there can be no Sacrifice, by which remission of sinnes is obteined, without effusion of blood.The Apostle sayeth generally, that ther is no sacrifice for sinne, without bloodshed.

Last of all ye here affirme, that it is a certane applycatiō of the feuer, of that a Sacrifice offered by our Sauiour. To this the Apostle answereth for this cause, and to this effect, the ceremonies and Sacrifices of the Lawe, hauehave bene abbrogated and taken away, by the death of Christe, because in them there wes memorie and mentiō of sinnes, which they were no wayes able to take away. Whereby ye are constrayned and compelled, in dispite of your obstinat and indured hart, to grant that no such kynde of applycation can hauehave place, as ye hauehave foolishely deuised. Change and turne thee in als many formes and figures, as the Poyet speaketh of Prothe…s, thou shalbe holden so fast and strait, by the disputation of the Author, that thou shall in no wayes escape.

He teacheth vsus plainely, that none is able to offer him, but him self, what a Sacriledge then is it, that euerie preist shall take this vponupon him in the masse? Secondly, he pronounceth this Sacrifice to be one, and ones perfited, that it can not be repeated, in the masse howsoeuer ye affirme it to be the same, yet is it offered vp oftentymes, yea, many, myssion of tymes, in an hour,The papisticall Preistes committ horrible sacrilege daylie in their masses. nothing appearing but a preist euerie where. The Apostle pronounceth geue rally that there is no Sacrifice, without shedding of blood, ye affirme youres to be vnbloody, as we hauehave said heretofore The Apostle, when as we shal search remission of our sennes, commandeth vsus to stay our selues on the passion and death of our Sauiour, his Sacrifice, and sheweth the difference that is betuix vsus and the Fathers, to be that they were astricted and bund to a continuall ryte, & ordaine of offering vp of Sacrifices, which we are exempted and deliuered o…, by the death of our Sauioure.

Ye affirme plaine against this, that the Sacrifice of the croice of Christ, can in no wayes serue vsus, vules the virtew of it, be applyed vntounto vsus, by this your Sacrifice.

… iudge I besech thee godly Lector, of this do not repugne plainely to the wordes of the Apostle, and doeth introduce a new iudaisme, by plu…alytie of Sacrifices,The papistes bring in a new iudaisme, by pluralytie of sacrifices and heaping vp of ceremonies. Thou goeth about to declaire thy wicked opinion by an exemple, drowen out of the medicine, where it repugneth nothing, that a thing be propyned by sindrie instrumentes. This saying is trew, but if the medicin shall … proper instrumentes, to entreat & handle his patient committed to his cure & charge, and yet shal take a poysoned Goblet, filthy and stinking, alwayes trimu…e deckt, and verie semely without, and in it propine to his patient rank poysone, making hī, who hath wholie submitted him self to his faith, to beleue, that he shall receaue the moste pectoral and confortable potion, what shal we think of this medicin? what is thy iudgement of him▪ Is he not worthy of the death? This is more proper and pertinent to thy purpose.

Hebr. 10Chrysostome vseth the similytude of the medicine, but more properly then ye do: as the medicine (sayeth he) and it be strenthy and of virtew, ones being vsed and applyed, shall expell the sickenes, and is no more to be vsed, otherwayes it shall declaire the owen imperfection,A verie proper similitude of the sacrifices, or offerīg vp of Christe. if it shall neid to be after vsed: so sayeth he, is the oblation of our Sauiour, which in respect of the perpetuall virtew and power of purgation and sanctification, ones offered, is not to be repeated. In that they were commanded to offer Sacrifices, as is cōteined, rebuke and reprehension of sinnes, so in the multitude and repetition of them, is tryed the infirmitie of the thinges that were offered. Take head now what thou doeth vrgeing this Sacrifice so earnestly and defacing the vertew of Christes Sacrifice, which her… by …an not be but impotent, since thou will hauehave it so often reiterat. Thou neadeth not to oppen vp our infirmities & subiection to sinne and iniquitie, to proue the necessitie of this thy blasphemus Sacrifice, as we had no other meanes to be assured of our Redemption, but by it, we hauehave God be praised, Baptisme and the Lordes Supper, which we acknowledge to be the holie institutions of Iesus Christe, whereby we are fully and perfectly assured … our deliuerance by Christe, and of our coniunction with him. Now let vsus prosecute the rest.

Followeth an other obiection made by Iames.

Alwayes (sayes he) all ze quha vses the masse dois not (this (not) is not in the Text, that is come to my handes, but because the sentence requireth it, I hauehave added it) as Christe did in the latter Supper, Communicat to the multitude, and ze tak all to zour self.

How soeuer this glorius diuine sheweth a bould and a throwen countinance, it appeareth that he is moued with this argument, and in deid not without cause, for all the Papistes in the earth, can not excuse this great Churlishe Sacriledge. Let vsus consider his answer.It is a soul thīg for him that reproueth a faut, hī self to do the same that he reproueth in others

Be that same argument (sayeth he) I wil cut thy throte with thy awin sworde (the cause of this boiste he exponeth) for why (sayeth he) Christe Cōmunicated efter Supper, and ze of the new learning dois communicat vther tyme of day.

I thoght ye should hauehave said, and we papistes doeth play our masses at an other tyme of day. For who should hauehave beleued, this man, who taketh vponupon him the defence of the Papistrie, should damne in vsus, that he alloweth in his owen faction. His Second argument is.

Christe communicat to his tuelf Disciples allanerly,A wicked and dānable cauilltiō of the papistes and ze communicat to all men and wemen indefferently, swa ze do not as Christe did. For why the Scripture makes na mention, that thair was ony wemen thair.

Perceaue the captius ingine, malicius and stubburne mynde, preasing euer to that, that he may damne in vsus all the most laudable and godly customes, that hath bene since the beginning, yea, and practised by them selues, albeit in a wicked maner. He proceadeth.

Trewly brother and ze besa scrupulus Scripturares, that ze will do nothing but (but) is not in my Text) as Christe did, towardes the vse of the Sacramentes, ze will subuert our haile Faith, and commend our awin doinges (so I ride it) (our owen doinges or commonly I can not tell which should be red, or if there be any other thing yet) For quhair find ze that Christe euer appointed ane man to be Baptised. I darre bauldly say this ordinance wes neuer of the Euangell, nor zit of the Kirk of God, nor of ony vther hauehave and iuste authoritie, ather God or man.

My maister here findeth him so bound with the argumēt, that he can not tell what way to escape. And in verie deid it is no wonder: for in this they hauehave abused them selues so wickedly, against the manifest ordinance of God, the practise of the Apostles, the cōs…tetude of all antiquitie, and authoritie of the godly Fathers,The reson why Christ instituted the Sacrament of the cō munion of his bodie and blood, at his laste Supper and yet astricted vsus not vntounto that time that they can pretend nothing. Yet neuertheles that he might not seme altogether dume, and so to zeild to the treuth, thus blasphemusly he brusteth furth and cauillateth the alteration of tyme, as our Sauiour thereby had giuen an expres commandemēt, and so had astricted the practise of the holy action to that tyme, in the which he did vse it, moued by good causes and considerations. For the Supper we know most assuredly that the intention of our Sauiour wes not, that it should be practised and celebrated by night, but we knowe the cause why he taried and aboide the comming of the night, which wes, that he wes to eat the Pasouer with his Disciples, the which Lambe of the Pasouer, wes vnderunder the Lawe of Moyses, euen as the holy Table is to vsus now, for therein the Iowes had a certaine visible signe, how that God had preserued them miraculusly, when as his furie wes disployed vponupon the Realme of Egypt. As lykewise there wes a greater and more excellent Redemption proponed in this vmber, ceremonie and shaddow to them, to pause moste diligently and meditate vponupon.

1. Cor. 5.The Apostle Paule therefore declareth our Sauioure Iesus Christ, to hauehave bene this pasouer this Pashe lambe. he then with his Disciples receaued this Sacrament, that wes appointed for the Fathers vnderunder the Lawe, and so being willing to abolishe this signe, he instituteth the holy Supper, now it wes not lefull to eat the Pasouer, before the going doune of the Sonne. This is the cause then, why our Sauioure did institute and practise this holy communion at that tyme, so that this is not to make a certane reule, or to giuegive a certane instruction, so continually to do. Now then we hauehave to aduert, and discerue diligently, and to followe this as an infallible reule, that in the actions of our Sauiour, we muste luke, what it is that he willeth vsus to take and follow, as a certane and sure reule, to giuegive, as it were, from hand to hand,what we oght to followe, by Christes commandement. but in other thinges that are not to be drawen exactly to imitation nor consequence, we hauehave nothīg there to moue, as when our Sauiour sayeth, hauing receaued the bread, take ye, eat ye, this oght to be obserued strictly. The cause is, for it wes not for a tyme that our Sauiour gaue the bread, but he willeth that the bread, yea, euen this day, and to the end of the world (the bread I say) should be distributed in his Name, and euen as he were in the middest of vsus. And suchlyke of the Cuppe.

He willeth that we eat the bread, to be thereby admonished & instructed, that our nourishmēt is of his body, and when we shall drink the wyne, that we receaue it as a figure, that his blood is our Spiritual drink, & it whereby our soules and consciences are refreshed, to that heauenly immortalitie, that is to be reueiled vponupon the Sonnes of God. To determine thus exactly vponupon the tyme of the celebration of the Lordes Supper, that we shall insist with all rigor, hauing no necessitie, as it were mere rashnes, so we grant that the Church may appoint some other tyme, since there is no commandemnt thereof.

The cause why the communion is distrybuted in the morning, it is easy to be gathered of Cypriane.Cypryanes mynde, that the Lordes Supper shoulde be celebrated in the morning. First that the morning is more commodius to the celebration of the holy assemblies. For we obserue many thinges to fall in the rest of the day, whereby men are withdrowen from godlie actes and interpryses.

Secondly, we are moste sober then, and hauehave our mindes moste able and ready to cōceaue heigh & weightie maters. He addeth thridly, that the morning tyme is a certane monument of the Resurrection of our Sauiour, which is not to be dispysed in this holy mysterie. Trew it is, that the Ancients in the tyme of abstinēce and fasting, because they tuke no meat before night, they defered the communion to that tyme, spending and bestowing the whole day in fasting, praying, preaching, Psalmes singing, and other godly exercise. At night wes the celebration of the Supper, whē they offered them selues to the holy Table: syne passed home to the refection of their bodies. But this consuetude wes abbrogated by the sext council of Cōstantinopole holden in Trullum. The Decries we hauehave in the Greik tonge, where plainely mention is made, that this consuetude wes obserued in the Churches of Affrica, yea, Augustine shaweth, that in his tyme in many places vponupon the Thurisday before the Pashe tyde, after Supper, the Table wes proponed vntounto the faithfull,Christe boūd vsus to no tyme for the celebrating of the lordes table that there might appeare no defference from the action of our Sauiour. But in this we hauehave not to be verie cairfull, so we may hauehave the 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 appoīting 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 grā ted vntounto vsus, 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 vntounto vsus.

The Confutation of the Abbot of Crosraguels Mass, Text (2 of 5)