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

The Confutation of the Abbot of Crosraguels Mass · Text (5 of 5)

Your purpose is (to call the mater to mynde againe) to ꝓue the masse to be a Sacrifice, wherein Christe is offered to the father by the preist. Now I pray you what strēth of probation lyeth in these wordes of Anthrosius, seruing to this mater: there is no mētion of masse, the Sacrifice & oblatiō, that is here spokē ꝑteyneth derectly to the practeis & celebration of the holy cōmunion, where the faithful menisters executing there office & charge, conforme to the exemple of our Sauiour are not only followers of Christ as Ambrose doeth testifie, but Vicarres and stedeholders as we hauehave alreaddy said in Cypriane: but as we obserued in Chrysostom, so we hauehave in this author, that he in the …clitsiō p. 87vseth a certane correction of his form are sayinges: Whereby he explaneth his meaning in the word preceding that, not so muche hauehave we to vnderstand his body & blood to be offred vp (speaking properlie) as it is to be vnderstād that, that it is declared plainly him to be offred vp in ws. that is, as he wold say, this oblation and Sacrifice, which I beat thus cōtinuallie ī your eares, is not to be takē so as I should meane properlie, vsus to offre vp to the Father, his Sonne Iesus Christe, which he him self onelyonly wes worthy and able to do and did. But I meane that now we being receaued in couenante with oure God by the mediation of Iesus Christe, which league is confirmed, & sealed vp in our hartes by the symboles of his body & blood, whereby we are assured, that we are one with him feiding vponupon his body ād blood, that we now possesse him and hes him duelling in vsus, what resteth on our part, sayeth Ambrose,The naturall meaning of Ambrosius. but in recordation of this so great a benefeit, & in declaration of our thankfulnes, to offre vsus vp to God, together with all that we possesse: we hauehave receaued by the communion of thy Sonne, Iustice, ryghtuusnes, sanctification, holynes, with all benefites: these graces, as we grant our selues to hauehave receaued of thy free mercy, so we now do dedicat sanctifie and offre them to thee. This Immolation then is none other, nor it that Paule speaketh of as we hauehave heretofore declared.Rom. 12,Rom 12 All our worthynes doeth proceade and flow of that Sacrifice, in recordation of the whiche we celebrat this Sacrifice, reiocing in no thing, but in Iesus Christe, and him crucified, by whose agnominy, we are made honorable, by whose pouertie we are made ryche, by whose death, we are quickned, and by whose obedience, we are made bould to enter in the presence of our God, thoght we be neuer so vnable and vnworthy of our selues, so that now we are not to be Iudged and reputed the offrers, but rather he whose spirit reuleth our hartes, ād moueth vsus to this thankfullnes, yea he him self offreth all we hauehave by the Communion vntounto the eternall Father.

Now followis Augustine, ane excellent doctor approued be the Kirik of God, 1156. zeris, bypast, reproued Atrius as ane Heretike, because he said as mony sayis now of lytle knawledge that mē fulde nocht praye for the dede, nor offer Sacrifice for thaim, he wryttis thus cōcerning that mater, it is nocht to be denyed y^• the saules of mē departed ar releued throuch the godlynes of thare freindis on lyue, quhē the Sacrifice of our Mediator Christe is offered for thaim, hidderto Augustine. He writtis in ane vther place say and, quhen the Sacrifice of the altare or almous is offered for the dede Quhilk war Baptised, thare at thākes geuin for thaim that be verray gude peple and for thaim that ar not verie euyll thay ar propiciatiōns or purchessinges of mercy & fauour of God. He wryttis in ane vther place, it is not to be douted, but the saules departed ar helped be the haly kirkis prayers and the Sacrifice of saluation & almous, quhē thay ar geuin for thaim that god sudle deale mair mercy fullie, thā thair synnis had deserued, hidderto Augustine, marke how this godlie Doctor & Byschope affirmes the Sacrifice of the masse to be propiciatorie and helplie for thaim that be departed.

I can not answer Augustine better then by him self, but before I cum to the answer, it shall not be all out of purpose (good reader) if I shall shewe the reule which Augustine p̄scribeth to al readers of his workes, & wyl not attribute to others, nor yet vendicat to him self more then becumeth

Of this mater, I hauehave spoken sumwhat heretofore, out of Augustine, yet to refreshe the memorie of the reader ād to shewe and teache that many mo places, may be gathered out of his workes, then they that be recyted, I wyll not wearie here, in the proper place of the interpretation of his owen wordes, to shew his opinion, and in what place he wylleth all readers to put his workes. And first these be his plane wordes, I can not deny, nether yet oght p. 79I, that euen as in them, that hath passed before,Libro. 4. de Anim … et eius Origine. ad victorem. so verrie many thinges to be in my so many treattes that by a Iust iudgement, and without temeritie may be damned.

And againe he wrytteh to Ieronimus, for I wyll grāt (sayeth he) vntounto thee, to these onelyonly bokes of the Scripturs, which be called Canonicall hauehave I learned to deferre that feare, & giuegive that reuerence,Ad heronimum Episti. 19. that I beleue most firmelie none of the authors of them, in wrytting any thing, to hauehave erred, or if I shall find any thing in their wryttinges that shall appeare to be contrarius and repugnant to the treuth, then do I not dout, but ether the exemplar is fals, or the interpretor hath not atteyned to the vnderstanding of it, that is said: or that I do not vnderstande it my self. But others I read so that with whatsoeuer holynes and doctryne they hauehave excelled, yet do I not iudge it to be trew, because they so iudged, But because they hauehave bene able to persuade, ether by these Canonicall authors, or by a probable reason, that abhorreth nor frō the treuth: I wyll content me, gentle reader, with these testimonies not but there be many mo, but that I iudge it superfluus to adduce any mo and thinke these sufficient to oppin vp the mynde of Augustine. What is the reuerence that is due to the Scripturs of God, and with what iudgement & discretion we oght to read other mennes wryttings, and what he craueth him self of others. Now shall it then in anywise seme arrogant if it should be required of Augustine that, that he craueth of others? that hath passed before without any respect to there holynes, or doctryne ād craueth earnistlie authoritie of Scripture, or a probable reasone, not abhorring from the veritie, and pereuenture in sober and maters of no great importance. The disputation now being here in the mater, we hauehave in hand of, the cheif and principale poyuctes of our faith, in the which all authoritie of man set a part, the onelyonly scole maister Iesus Christe is to be harde according to the commandement giuen (here him) what euer Augustine did iudge of purgatorie, and prayer for the dead,Contra Pelag. hypog. nosti. Libro. 5. I am assured these be his wordes. First the faith of the Catholicques by the authoritie of God, hath beleueth that there is a kingdom of heauen: the secunde that there is a Hell, in the which all that declyneth to Apostasie, or diuideth him self frome the faith of Christ, shall feile torments. We know no thrid, yea ād we find nōe in the holy Scripturs. And in one other place best it were in one incertane mater; of the which the scripturs maketh no mention, mi…tacken affirmeth the contrarie, that they should say no …hing, cōforme to the sentence of the wyse Seneca, in th… … douesum, thow should affirme nothing, but hald … iudgemēt incertane: In others places, he planely doute… euen In Luchiridio ad Laureunum. 68. Cap. and writeth the same in the conclusion of 68. some thing lyke this (sayeth he) to happin efter this lyfe, it is not incredible, but he sayeth, if it be so, it may be demanded and ether to be funde, or to be ignored, and these same wordes, ye shall find Ad dulcinum questione prima. and in the boke of faith and workes, Cap. 1…. whidder then men shall suffer these thinges in this lyfe or yet efter this lyfe? some suche iudgements shal ensue, it abhorreth not as I beleue frome reasoun: and againe in 21. of the Citie of God. Cap. 26. hauing spoken of Purgatorie, subioyneth, this I red argue not, for pereuenture it is trew. In al these ye may ꝑceaue euidētlie Augusti. to dout of it, but against Pelagius, to affirme planely, that efter the deperting out of this lyfe, there is Heauen and Hell, and no thrid place. But thow wyll say, that he affirmeth it in other places. I answer, that those places, in the which he appereth to affirme it, should be exponed by these, that ether he wes certantlie persuaded that there was no suche thing, or then he douted of it.

But now wolde I aske of thee, why wolde thow this godly man,Nether wes Purgatorie knowen to the fathers vnderunder the Lawe nor yet reueiled to the Apostles should certanely affirme that, which he can not proueether by authoritie or by exemple of attentique scripture. If it be a thing so cōfortable & necessarie, do we think that boith the ancien Fathers vnderunder the law should hauehave bene frauded, nether yet any reuelation made to the Apostles of it. I wyll not feght with stronger arguments because it is but incident and accessorie to our mater.

The argument of praying for the dead is euerted by the same reason, trew it is, and can not be denyed, but of long antiquitie, it heth bene receaued to praye for the dead, and againe it is not to be douted, but they were mē, and builded not euer vponupon the fundation, Gold, Syluer, & precious stones. And we knowe that there is no antiquitie of opinion, nor errour, that oght to prescribe or preiudge to the veritie, for it is moste certane, that euen in the tyme p. 80of the Apostles errours were, and Paule him self maketh mention of euyll builders, yea▪ 1. Cor. 3.1 Cor 3and a lytle efter there age, we read that some wes … opinion that Baptisme should be receaued for the de….

How esalie men are moue… …y a naturall affections and inclination to wysse there fr…des at there deperting to be well, and so to burste furth … some prayer, we hauehave al experiēce, but we oght to tak head that our affection be not fund repugnant to the reule of faith, and godlynes, and so to be brydled.

This cōsuetude of prayīg for the dead,how this consuetude of praying for the dead crappe in no dout, appeareth well to hauehave proceaded of the opinion of Purgatorie, yet some other cause may be assigned, as that it wes iudged one īhumane thīg to tho…e the memorie & renome of the depted to be vtterlie extinguished & perishe: so that these prayers at the beginninge before the opinion of purgatorie tuke so depe rute appeareth to hauehave bene sumwhat tollerable for they tended to this end, to giuegive God thankes,The praying for the dead in the primitiue Churche wes ether a certane gratulation for the felicitie obteined or a certane thā kes geuing to God. that hath called them frome the miserable condition of this lyfe to his mercy: and so Ambrosius in his oration at the departing of Theodosius & Valentinianus maketh a certane gratulation to them that are delyuered out of the miseriis of this lyfe, and wes with Christe in the Eternall …lysse. He adiuneth some prayers which repugneth to this but by this he wolde teache and admoneshe the Church of a certane duety towards the departed, euen as they were yet a lyfe, not douting, but they had receaued that whiche he wyssed to them. Christe prayed for the resurrection of Lazarus, being certane that he had obteyned that he hade called for, so he sayeth, he did for there saik, that assisted: & it appeareth by Dionisius that the Byshope prayed to teache the people principalie, what the felicitie wes, that the departed enioyed, and that he hade receaued all that the Churche wyssed to him. Epiphanius giueth one other cause against Arrius, to showe our imperfection conferred with Christe: this cause it hath no ꝓbabilitie, for we know the ancients, to hauehave prayed for Martyres,Serm. 11. de San…. Apostles and others. But these ar not to be called prayers properlie, but actiones of thankes, lyke as Augustine wytnesseth him self, in the wordes recyted by yow.

And als we are able to proue by the Greik Cānon where it is planely said, that offringes be made for Prophets, Patriarches, and others that be receaued already to mercy, Which I am sure neideth hone of oure prayer, by the confessiōn of all, and so …a… no… stand if it shall not be thus vnderstand for a certane thankes giuen to God, and g…atulation to them, that be …ceaued in that eternall felicitie.

These causes I hauehave …duced that ye may vnderstande that there be …o …or … …ause that moued the ancients to pray for the dead, ād that ye may perceaue that there wes some certane collour of simplicitie, at the beginning, til purgatorie that gredy, deuowring, insaciable, and pestilent fyre wes erected, when all religion wes ouerthrowen, as we sene by experience, for of it hath flowed all the abhomination that regneth to this day.

Let no mā think that in this I wyll excuse the ancients in this there attemptate without any commandement or allow…nce of God. But that ye may vnderstand them to hauehave bene moued to this,The custome of offring for the deade when it wes induced ād how it styll continued. by many causes probable in there iudgement before there wes any mention of Purgatorie.

Now resteth to oppin vp the beginning of the oblatiōs that were made at the burying of the dead, it wes a receaued custome, and cōsuetude among the nations, that in the dayes of there natiuitie, and solemnitie of there burial they made a certane Banked to the people, which custome after there conuersion to the Euangell, they styll reteyned in many places, and speciallie in the burial, albeit some part corrected, that they in the burying broght meat & drynk, vntounto the graue of hī that wes deceassed, & placed vponupon the graue, which ryte Augustine rebuketh, calling them that so did,Serm. 15. de Sanc…. Infideles. And it is not to be wondered that they who were instructed in the scole of Pythagoras, & Plato, reteyned and sauored somthing of their olde dregge. This vse dured a sufficient tyme amongest them that were conuerted, therefore sayeth Augustine: cease brethrē from this heathen error of infidelytie, for the holy Soules sayeth he, ether be innocency of lyfe, are cleane, or are purged by satisfaction of repentance, and so are receaued by our Sauiour, & are to be iudged, to be with him, according to the saying of Paule, I wisse to be dissolued, & be with Christe this farre Augustine, making no mētion of Purgatorie nether yet sending the Soules of the dead, to any suche place.

This consuetude thus flowing from the gentilytie, p. 81could not be altogether remoued, yet wes it corrected in this maner, that at the practeis of the Lordes Table, and in the buriall,The ordor and forme of buriall, in the premitiue Church. oblations were made of bread and wyne, & suche others thinges to … …eleif, and vse of the poore, yea, and in the funerall this wes …e…er adioyned, that not only almous wes geuin to the supporte of the nedy, by the freindes of the dead: but there w…s added prayer, thankes geuing, and funerall orations made in the publique assemblie. The forme is setfurth by Dionisius,In Hierarchia Ecclesiastica. that the minister after he had set vp the monument of him that wes to be buried, then he gaue thankes to the eternall God, who by Iesus Christe had distroyed death, and the author of it, ād by him had giuen eternall lyfe to them that beleued in him then wes there certane Psalmes recyted, sung by the assistence, after this a certane place of Scripture confortable of the resurrection of the dead wes red and exponed immediatlie, they that were vnderunder instruction and vnbaptised, were put furth of the temple. This done, a cathologue wes recyted of them, that had bene called vponupon, to Gods mercy before, and the name of him that wes to be buried, put in, his virtues rehearsed as constancy in religion, faith, Innocency of lyfe, mercy and liberalitie to the nedy & to this wes ioyned one exhortation to them that assisted to follow there exemple and fotesteppes, then and last came the Minister vntounto the corps, & there recyted certane prayers, commending the dead to God.

Of this ordour vsed in the buriall proceded that euen in the holy communion, mentioun wes made of the dead,Libro. 9. Confessio num. 12, 19 Cap. as Augustine planely wytnesseth, speaking that his Mother, earnistlie craued, that mention should be made of hir at the table, & as we may gather of his book, that he wrytteth de Te cura pro mortuis. Yet wes not this memorie and commemoration so superstitious, as in this aige, when oure masse mounging schauelinges braggeth that they offre vp the body and blood of Iesus Christe, for the dead and the quick, for redemyng of them that be in Purgatorie, the Supper of the Lorde, being institute, nether for dead, nor for quick, others nor doeth vse it, according to the institution and practies of our Sauiour. Whereby we may clearlie perceaue in the tyme of Augustine, as I hauehave alreadye declared, and may proue by the Greike Canon, there wes no oblation, suche as ye pretend for the deade, but onelyonly ane …ction of thankes to God for his mercy shewed vponupon them in receauing them to his cumpanye.

The oblations we read in the ancien wrytters, are to be vnderstand of bread and wyne,What the oblatiōs wer that the anciēts make so often mention of in there wryttinges. and suche others thinges giuen and seruing to the vse of the poore, and not for redemption of any Soules out of Purgatorie. It can not be denyed, but they speak as I hauehave oftentymes warned) excessiuelie, yet all is to this end, that the releif of the poore may be the more depely imprented in our hartes, and that we may hauehave the greater care ouer them, ād thus brusteth furth to promes remissiō of sinnes, increase of goodes multiplication of the benefites of God, yea, and some tymes to encurage them the more, affirmeth it to auale euen to the deade, not that any fructe redoundeth to the deade, but onelyonly that they may moue them to greater pitie, and liberalitie towardes the indigent they amplyfie, and deck vp the mater. For this ye bring out of Augustine is not to be vnderstand of any other oblatiō, nor of almus giuen to the poore, to the which wes ioyned certane orations, or rather commemorations, and actions of thankes for the dead. And that these be called propiciations, and meanes, whereby grace and mercy is purcheshed to the dead, this we hauehave to take excessiuelie spokē to the prayse of almons,Almons & prayer in what sence are called ꝓpitiatorie. and to kendle the charitie of mē towards there indigent brethren, which charitie & mercy, they complene to be waxed cold: thus by faire persuasions and promisses they walken, allure and encurage the dull hartes of mē: ād so the wordes are not to be taken rigoruslie & strictlie: For if ye shall so do, we muste hauehave recurse to the reule of Augustine, already declared, that is, to the eternall veritie of God, reueled in his Scriptures, where there is no suche commandement giuen to pray, or offre for the deade, nor yet allowed by any exemple of attenticque Scripture, nor worde spoken of Purgatorie, but planely teached that all faithfull are saued, & vnfaithful condēned. Where vntounto aggreth the doctours them selues, as Ambrose, De bono mortis. Ambro… De bono mortis. 1….He that receaueth not remissiō of sinnes here, there shalbe none there, to wyt, after the departing of this lyfe, there shalbe nōe,Cōtra Demetrianū: t…ac. 1. because they could not atteyne to eternall lyfe, which is remission of sinnes. And Cypriane, after the departing of this lyfe, there is no place to repentance, nor effect of satisfaction. Here is lyfe, ether loste, or holden, p. 82here is prouided for eternall lyfe, by the worshipping of God, and the fructe of faith. And Ieronimus, in this worlde, we know that we may help euerie one others ether by oratioun, or then by Counsell, when we shall cum before the Trybunal of Christ, nether Iob, Daniel, Noah,13. questi. …. Cap. in presenti. may pray for vsus, but eueryevery man shall bear his owen burthene. And Augustine him self, besydes the places alledged, sayeth he not? all hath at there departing out of this world, there owen diuers receptacles, the godlie hath ioy,In Euangelium. Ioanuis. …r…ct. 49. the wicked tormētes, but at the resurrection, the ioy of the godly, shalbe amplyfied, and the panes of the vngodlye, shalbe made more greuous, when they shalbe troubled with there bodyes: the holy Patriarches, Prophets, Martyres, Apostles, & all good faithfull are receaued in peace, yet they shall all receaue in the end, that God hath promised, for there is promished …esurrection of the fleshe, consumption of death, eternall lyfe with the Angells, this we are to receaue at ones, for the rest, which immediatlie is giuen after the death, euerie man receaueth (if he be worthy of it) when he dieth. This farre Augustine.

If a rest be prepared for all faithfull, where is thy Purgatorie, and since thow feest, they receaue this rest immediatlie after the dissolution & uanishnig of these bodies, what now can serue thy oblation and prayer to them, more then to pray for the elect vashell of God Paule? Shall we think that the oblation, whereof mention hath bene made, wes offred for the Patriarches? according to the wordes of the Greik Canon, we offre to thee this our spiritual seruice for them who resteth in Christe Patriarches, Prophetes, Apostles, and sofurth. I trust thow dar not say it, how lytle schame soeuer thow hest. It is plane then, that the oblation that wes made in the holy Communion wes a certane action of thankes for that, that God had gathered to him a Churche from tyme to tyme by there ministery, he had geuin his worde to be dilated throughout all, by the Sceptre whereof he gouerned all. These thīges be plane and manifest, and can not be denyed of the learned aduersaries, that be versed in the antiquitie, how soeuer they impiust it wrangle and wreiste all to there fond wicked and abhominable masse, which Augustine neuer knew, nether wes there any suche prophanatiō amongest christians many yeares, and ages after. If yow can not be satisfied by this, that I hauehave adduced for the vnderstanding of the wordes of Augustine,Many workes ascribed to Augusti. that be not his and in those that be his wordes added some taken away whole sentence is interlaced corrupting the mynd of the author. assure your self that how so euer my answer is directed principallie to refute the treatty of the masse, yet my labours are dedicat to the cō fort of the simple and godly, that myght be troubled with his calumnius argumentes.

Trew it is, and is not to be douted, but as Tritemius, wytnesseth many workes are ascribed to Augustine, which he neuer made, nor were his: so we lack not a probable argument of coniecture, and suspicioun, that euen his wryttinges be, ī some places deprauat, sentēces infarred, in some places wordes added, in others takē awaye, peruertīg the whole, yea, and the same is to be iudged of the reste of the godly Fathers.

And if care the reader shall find this strange, it is the querimonie of Dionisius Byschope of Corinthus, who compleneth euen in his owen tyme, his Epistles to hauehave bene corrupted, many thinges added, many taken away, as we may reid in Eusebius. Whereby we may be most certanelie persuaded, this to hauehave bene the continuall practies, and trauell of Sathan, to saw in some fitches amongest the good sayinges of godlie mē, and so to peruert there workes, and deceaue the people of God. Whiche may be easalie tryed, when the authors are found contrarius, and repugnant to them selues,In Ecclesiastica …rsto. lib. 4. Cap. 23 affirming a thing here, & doutting of it there, as ye may obserue Augustine in this mater affirming, douting and planelie denying one thing, as we hauehave shawen, alwayis we hauehave the reule ād lyne of the Scripturs:The reule and lyne of scriptu…s euer to be followed. which as they can not deceaue vsus, & are moste certane, so oght we to examine all trew doctrine by them, and then can we not be abused by authoritie of one or estimation of one other.

Now followis Tertuliane, 1386. zeris bypast, we make oblatioun for these that are departed zearlie, the day of thare departing.

Wold to God, whatsoeuer ye note, vponupon the margine of one Obite masse, that ye wold, and your papistes, in al maters, which ye pestilentlie, maliciouslie, and mischeuouslie call in deut, being more bryght and euident, nor the Sonne at none dayes, that ye, I say, and all your pestilēt faction, could stand to the determination of this godly mā, p. 83for God be praysed, he a…peareth to hauehave bene send of God. to auenge the cause of his treuth, and confound other errours, that appeareth to hauehave bene then creping in, as of your monstrus transubstātiation, & others, which I hauehave not to truble me with at this present being asyde frō the purpose.

The oblation that he maketh mention of, in the day of departing, is not that, that we read in Virgile, of the āniuersarie (out of the peruerst, & wicked Imitation whereof, hath flowed this your Obite Masse, Dirigie, Placebo, and so furth) made by Eneas, for his father Anchises, but as I hauehave already declared of almous, accordinge to the custome, to the releif of the nedy, as I hauehave said.

Here after followeth in this author, Gregorius, whose age in dede, I darre not absolue frome superstitiō, for then trouble rysing, and speciallie, the great and haynus contention for the supremacie betuix Constantinople, and Rome, the Scripturs began to be handled by eueryevery mānes phantasie, at the affection of parties, where greatest auā tage appeared, without all reuerence, as may be clearlie knowen, by the workes of them of those dayes, & of this sā … author that is now alledged. His wordes are. Ine g…dlie doctor approued, be the Kirk of God, 960. zeris bypast, wryttis on this maner. Lat vsus send brethren vntounto God our messingers, be weiping geuing almous and offring the haly hostes for the Sacrifice of the haly altare offered vp with weiping, and deuotioun of mynd is singulare helpe vntounto our absolution fra sinne, for als oftentymes as we offre vntounto him the Sacrifice of his pass… ou…, …a oft do we repare and apply to vsus his passion, for our absolutioun.

I content with the translation ye hauehave adduced, albeit this worde (applying) be not in the text of Gregorius, & ye hauehave translated it, as it myght best serue to yow, albeit it serueth no thing at all, for in suche exhortations, what shall any godly man do, or mosse the people to do; … it exhort them to murne, to weip, to be …aile there … …oul… offences, warne them to take head that they be not oppressed, nor suddenlie takē, and so to send suche Ambassadors, as it were, declarīg there good mynd & prompt obedience ready to serue, to pay tribute, that is, giuegive almous to the poore, and offre vp suche hostes, as proceading of a cleane conscience, and one intiere mynde, may testifie and witnes there simplicitie, in respect whereof the former rebellion is forgiuen, since we cleane not to our owen merites and desernings, but to the mercy of our great king, disployed in Iesus Christ, and purchessed by his Passion, to the whiche onelyonly all remission, and absolution frome sinne is to be referred. This to be the mynd of Gregorius, it is easy to perceaue by any that pleaseth to reade the place: the Homilie is wrytten vponupon the wordes that be recyted in the 14. of Luke, the begynning is, if a man haite not Father and sofurth. It followeth of the King that passed to warre, and considereth with what power he may witstand his Inimie stronger nor he: vponupon the explanation of these wordes the author, as might serue to his exhortation, passeth from the sense of the text to the allegorie, and sheweth what is ment by the exemple, we are vnable to withstand the potent King God, to enter in Iudgement with him: herefore ought we cleane to his mercy disployed vponupon the croce of Iesus Christ his eternall Sonne, and so to weip, and bewaile our Sinnes by repentance. The onelyonly way and meane to be receaued in fauours againe, and to hauehave our former rebellion forgiuen and remitted.

There is no mention of mūdled masses: but our author is so addicted to his wicked opinion, and so blynded, that wheresoeuer any word is made of a Sacrifice, one altare, one oblatiō, one hoste, incontinētlie thinketh he with him self: ha this author maketh for me, let me put this in protocolle, neuer hauing respect to the custome of the tyme, nor sense of the author, and so abuseth all to the wrapping vp of him self in obstinacie, and blynding, and deceauing of the people.

The oblation, and Sacrifice what it wes, I hauehave declared, one hoste lykewise, what the altare is the author to the Hebrewes,Hebr. 13.Heb 13 and Ihon in the Reuelation declared, to wit, Iesus Christe, who vndoutedlie is the altare, vponupon the which we hauehave to offre vp our Sacrifices, hostes, and oblations of prayer, thankes, and liberalitie, whome by all our actions, Sacrifices, and oblations are sanctified, and p. 84he is the verrie Hoste, of the whiche Sacramentallie and spirituallie do eat, all that offereth them to the holy practies of the Lordes Table, and do beleue in him, as youre owen Parisien doctor G…gneus doth well say.

We know none other altare, nor the Scripturs of God allow, vnles ye wyll set vp a new Iudaisme, as ye fetcht in a gentilisine out of Virgile, in your obite masse, and the moste part of all your proceadinges, as I am able to declaire particularlie, if tyme and leaser should serue.

Now sayeth this author, giuegive I wald call to rememberance all the sayingis of the godly Fatheris, quhilks treattis according to this purpose, our Colloquie sulde extend the boundis and grow tyll ane gret worke, quharefore we wyll rehearse the sayingis of the maist notable Counsallis.

I truste ye hauehave adduced all myght serue anywayes in your Iudgement to this deuilishe purpose of the defence of the miserable masse, but if the mater had bene good and allowed of God, I dout not, but albeit ye should pereuenture not hauehave nedeth so many, yet we could hauehave contented with a few nomber, but my beleue is that these authors being ryghtlie cōsiddred, the tyme weyed, & there myndes graipped out (where in we hauehave takē some paine, not vnfructfullie God be praysed) the lector shal perceaue clearly that they make no thing for your partie. Followeth the concile Nicene.

Towards this purpose (sayeth this author. "The counsall Necene, quhilk wes the first generall consal ester y^• tyme of Apostles apꝓuin in al ages, 1226. zearis bypast, writtis and sayis on this maner disponing our selues to the godly table, lat vsus not luke selenderlie vponupon the bread and the cuppe set before vsus, but lat vsus lyft vp our mynd be faith vnderstanding in that holy table, to be the Lambe of God, takin away the Sinnes of the warld, offred vp be the preistis without blude, and we receauing verilie his pretius bodie and blude, aucht to beleue thaim to be the plage of our resurrectioun.

The Sacrifice that is here spoken of, in the determination of the concile, is a Sacrifice of prayse; laude, ād thankes geuing, whiche albeit it be made by the minister, yet since it is made in the name of the whole Church, & the people doth consent in there hartes to it, that is oppinlie spoken by him, yea, & doth approue it to by the saying, Amen, It is reputed no les to be the Sacrifice of the assisters nor of the minister. This then is the Sacrifice, the councile speaketh of making no mention of a Sacrifice propiciatorie to be made for remission of sinnes of the deade and quick. This propiciatorie, and expiatorius Sacrifice wes offred vp by Christe,Hebr. 10.Heb 10 & that ones neuer to be repeated ād reiterat, for the way is euer ready prepared, & his blude euer fresehe, as the Apostle speaketh, The Churche in dede, in memorie of that Sacrifice, offereth vp cōtinuallie oblation oforation, prayers, & thankes giuing.

The wordes of the Concile calling Christe, the Lambe of God, that taketh away the sinnes of the world, are not to be referred to the symboles of bread and wyne, whiche the concile disertlie pronunceth to be there, but to the Sonne of God, Christe him self, who wes made the verrie propiciation of our sinnes, and the correction of our Peace. But here I wyll hear with your falt, in the trāslation knowing yow to be ignorant of the Greik tongue, ād should passe by it, if it should not serue to the declaration of the mynd of the concile: for lest that any mā should think that this action, be a verrie Sacrifice, this is added foreign that is (not lyke a Sacrifice) or (not after the maner of a Sacrifice) so the sentence (Sacrificed of the preistes) (not as ye turne it) without blood (but) Sacrificed by the preistes,Note diligentlie and take head. not after the maner of a sacrifice or not lyke a Sacrifice, declareth plainely that there is no suche Sacrifice propiciatorie ment of here as ye falslie pretende: whereby ye may perceaue euidentlie a great difference betuix the Sacrifice that is offred by the preist, and the Sacrifice of Christe, who in verrie dede, did offre him self, after the maner of a Sacrifice, that is to the death, for the absolution and expiation of the sinnes of the worlde.

The preist wi… …he …, and offer vp (not after the maner of a Sacrifice, as the councile sayeth) the action of thankes, laude, and prayse for that sacrifice cause, Where by the wraith of God is anoyded,The bleding of Christ & not the eating wippeth away sinnes. sanc…ification purchased fo… his … wypeth away oure sinnes, and not the eating of his body, nor drynkinh of his bloode.

And forber we shall obserue in this that this councile, wylleth vsus to lyft vp our myndes, and not to fixe them vponupon the …ume Elemēts, that be set before vsus, we be here I say, admonished Christes body naturallie, to be in the heauennes, and to be no wayes here, in this action, but as he is in Baptisme, as this councile planely doeth declare and we hauehave alread…y shewen in Chrysostomus. Others thinges I passe by, that be here to be obserued, and are most lyue…ie setfurth, as the forme of the action, the mention of the Table, according to the forme practeist, and obserued by o…r Sauiour, the …yfting vp of … …artes by faith▪ the … made indifferentlie to all of boith the part…s …a…e of all in the wordes …ted by yow, that we oght to take, but a lytle and sober quantitie▪ knowen, that we do not offre vsus thither, for the satur…e ād filling of the flesche, but for sanctification, as the councile doeth moste godly conclude.

Now lat vsus cum to the consale of Ephesus, ha… 1128. zeris by…ast, …uhareby wes condemned the … of Nestorius, wryttis on this maner, we do offer ane vnbludie Sacrifice, and also we cum to the haly Sacrament, and ar maid haly, being maid partakers of the haly body and binde of Iesus Christe, quhilk wes maid redemer of vsus all, not receauing it as commou… …lesche (God forbide) nor as the slesche of man maid haly and ioyned to the Sonne of God, be any vnitie of worthynes, or ellis as being ane Mansioun of God, but as that quhilk verelie geuis lyfe to mens saules, and wes maid proper to Gods awin sone him self. Hitherto the counsal Marke how thir twa ancient counsell is dois approue the Sacrifice of the masse, and als the reall presence of the Lordis body, in the Sacrament of the Altare.

To the one councile I hauehave answered, and schewen the trew meanyng of the fathers in there determination, where there is no thing, that any wayes apperteyne, or properlie can be applyed to the masse, lyke as in the decreit of this concile,Marke how the one concile aggreth with the athher & exponeth it. there is no thing making for your part and for th…s cause, the Sacrifice that they acknawledgeit to be here, they pronunce it to be one vnbloody Sacrifice, that is no sacrifice in dede, if we should speak strietlie, and according to the proper nature of a Sacrifice, but onelyonly to bear the name of sacrifice, because it is a monument, ād memoriall, and as it were one anniuersarie of the propiciatorie Sacrifice offred vp by the Sonne of God, so that the meanyng of this councile is one with it of the councile of Nicea, for it that is went by the Aduerb, foreign is here called vnbloody.

Considder with your self, how far ye offend against this councile, that sayeth, and defendeth the verrie cōtrarie, for ye affirme that ye hauehave a blody sacrifice going about to inferre a reall presence of Christes body,The papistes calling the masse ōe vnblody sacrifice, directlie repugneth to the cōstitution of the concile. and bloode, for if his verrie and reall body … there, in your masse, & his verrie and reall blood, and oblation made of them, it followeth necessarelie, that it is a bloody Sacrifice, & so your conclusion directlie is contrarius to the constitution of the concile, that calleth it one vnbloodie Sacrifice in the maner, as I hauehave declared.

Now hauehave we, God be praysed, atteyned to the end of this authores arguments, there be no other thing in his boke, worthy of answer, not the les, le…t that he shoulde bragge (as I knowe the …) if … th…ng should be pretermitted, we shall go throught all the rest. Here then is Iames broght in praysing his reasons, and arguments grāting them to be most ꝓperlie alleged & exponed.

In this, I wyll truble the render no fo…der with many wordes, but referre the iudgement to him, if i… de…ot euidentlie declared, that …e her hath be any fundation of … masse in the old Testamen…, nor in the now, exemple, p. 86nor practies of the Apostles, authoritie nor suffrage of antiquitie, ether the fathers, ether yet the conciles, which he all moste vntreulie pretended to ma…e for him: his wrangling and wraisting of the pl…ces of Scripture, ineptlye and impertinentlie cyted by him, together with there tre… and germane sense, is expo…ed this ignorāce of the Greik tongue ād antiquitie (without the knawledge of the which it is not able to ony man to trauel happelie in the matters of Scripturs) is oppinned vp, and the verrie and naturall mynd of the fathers, and counciles vtterred to the cō tentment, (I truste) & satisfaction of the modest and gentle reader.

I hauehave schewen, besydes this the thinges that wrappeth vp this author, in obstinacy and di…nours. First his owen affection and his folishe and inconsiderat zeale being addicted to the defence of that, that semeth good vntounto him, and as we see, a Febricitant mā, hauing his stomake corrupt, and his taiste inf…rted, all thing, be it neuer so good, synketh to him, euen so it is in the mynd,The corrupt affection of the mynde is moste ꝓperlie copared to the stomack ād taist of the febricitant mā …o…hing all good meates. when a man is addicted, and fixed vponupon any purpose, be it neuer so wicked. it shall seme good, be it neuer so impius, it shal appeare godly, be it neuer so haynus and detestable, yet shall it be to him pleasing and delectable.

Trew it is, that the spurre of ambition pricketh a mā wounderfullie forewarde, when a man wyll seme, & appeare, wyl set vp, and extolle him self, and so wyll be singulare in opinion, and of these, allace, we hauehave a great nomber, who in tyme of papistrie, and darknes regarded not masse, caired not for no …ond ceremonies, whispered in eueryevery corner, yea, and some tymes plainelie spake al to be wicked (as it wes in dede) that wes then vsed, cryed for reformatiō, which now of the great mercy of our God offered they Loth, and abhorre, wolde be againe at there vomite, the stynking dung of papistrie, we luked not (say they) for a speaking God, that so scharplie rebuketh vice, and extremelie punisieth, let vsus returne to our dum God, that neuer said euyl to vsus, but wes euer for the pryce ready to forgiue, what so euer we had committed: to the purpose, one inconsidderat zeale, ioyned with ambition, it can not be expressed, how pithy and strong it is to carie a mā away headlinges to induration: then if ignorance shalbe added the mother of wyll, and arrogancy, the seiknes beginneth to be incurable, pa…sing & exceding al remedie.

The ignorance of antiquitie, and of the Greik tongue▪ hath helped muche to pe…uert your iudgement, Sire, in preposterus, and inept citing of the sayinges of the ancien doctors, and I fear, that ye hauehave rather giuen credite and faith to others that hath traueled in this wicked cause before yow, nor hath red them your self.

When a man is affectioned, then O Lorde how …asalie is he transported, what so euer he readeth making it to serue to his purpose this, thinketh he is to be s…ked, here is mē tion of the masse, here is worde of a Sacrifice, here one oblation, what so euer it be, it muste serue to the purpose with out all consideration and tryall.

This hath bene a part of my …, to opp…n vp youre seik…es, and the cause thereof, beseiking the eternall God, to put remedie to it, if his godly pleasour be: take not this to be said in realing maner, how soeuer ye deserue to be entreaitted, realing without all mesour, moderation, & modestie against the trew and holy seruandes of God, yea, ād verrie Prophets sent of his great uter…y, to reforme the face of the earth, which had so hor…idly …dyne… from God, and his obedience, but ra…her, Si…r, think and iudge it to be said of a zealus har…, desyring and thristing moste earnistlie your conuersion, and vnfeyned repentance. Iames after that he hath thus praysed him & as it is wryttē in the old Prouerbes, Mules claweth euer one other, then requireth he for his memories cause a rehearsal be made of the whole disputation, to the which reasonable desyre as he is verrie gentle in suche cares, how soeuer he appear to be otherwayes, he granteth wyllinglie and first bringeth him bak to it that wes principal of the whole disputation: If the masse be a sacrifice instituted by Iesus Christe, in his latter Supper, which he taketh to be clearly prouen, but vpō this mater, I wyll sp…a… no thing, but require the reader to call to remembrence, what hath bene spoken against his defi…ition, the gr… and fundation of it drawen out of the wordes of the la…er Supper, in the which wordes, there is no commandement giuen of oblation, nor Sacrifice, but onelyonly to do that which he had done, to take bread, giuegive thankes, break, and distribute it, and all in remembrence of his death, the which being thus practeist, they myght be assured of his verie body and blood, to be thereby nurished and refresh…d vntounto eternall felicitie.

p. 87The inconueniences, and absurdities, that doeth ensue of youre oblatioun, hath bene declared, how ineptlie and improperlie ye adduce Malachie, the trew meanyng and sense of the Prophet hath bene shawen by the vniuersall consent and exposition of the most godlie, some do think the mynd of the Prophete there, to signifie, & forewarne the vocation of the Gentiles, and nations, by a maner of speache familiare to the Prophetes, to wit, by the inward and spirituall maner & forme of worshipping, set furth according to the worshipping of the lawe, to Prophecie the vocation of the nations together with the reiection of the Iewes. In whose place they war to be receaued & adopted

As in there whole workes,The thinges that were to be planted be Iesus christ at his cū myng forewarnned and setfurth▪ by the prophets vnderunder the rytes and figures then vsed. we hauehave the gyftes exhibited vntounto vsus, in Iesus Christe, paynted furth, by the figures, aggreing to there age, as the conuersion to God, by the passing vp to Ierusalem, his adoration by the offring of al kynd of gyftes, and Sacrifices, and by the visions & dreames, we hauehave the foresignification of that great knowlege, that wes to be geuen to the elect, and chosen at the …yumphant Reuelation of the eternall Sonne of God, Iesus so that this place of Malachie, is euen all lyke to that, that is spoken of the three Altares, to be erected in Assiria, Egypt, and Iudea, for if ye be of that opinion, that this Prophecie of Isaie is fulfilled, and accompleshed ye must schaw to me, where, and when these alteres wer erected, and further, if eueryevery kingdome hath a certayne temple appoynted or one altare for the self, and if ye wyll make answer to these, I truste ye wyl be drowen to confess…, that the Prophets vnderunder the formes, types, and figures aggreing and consonant to there aiges, forwarneth the dila…ation of the kingdome of God, at the exhibition of his sonne Iesus Christe.

Besyddes this, I hauehave showen how miserably ye are deceaued, thinking that there is no other Sacrifice, but your masse. Notwithstanding that the faithfull now styll offereth to God, a cleane and vndefyled oblation, as we hauehave alreadye spoken. The similitude and comparison of our Sauiour, with Melchisedec out of the author to the Hebreues, is explaned, and to it adioyned, the interpretation of the wordes of Dauid, In the 110. Psalme, which wordes no wayes apperteyneth to any oblation of breade and wyne, but to the perpetuitie of his kingdome, without any fallow or successour, for it is plane that Melchisedec made no oblation of bread and wyne to God, whereof there is no mention, but onelyonly broght them furth to Abraham, and his wearryed Armie, as Chrysostomus, and Iosephus doeth note, and there shall be any place to coniecture & probabilitie, but we oght not trouble our selues with the cause, wherefore Abraham so did, but rather to keip silence with the spirit of God. And if any oblation shalbe granted in the Lordes table, it is of bread ād wyne, to be sanctified, and conuerted to one Sacramentall vse, frome a prophane and naturall, and not to be transubstanciated in the body ād blood of our Sauiour, for then the similitude shall peryshe, so that no thing can make more against the reall presence, nor this, as haethbene shewen.

How ye are abused in the Pasouer Lambe, thinking all the poyntes, partes, and ceremonies of it, to be performed in the latter Supper, as no part of it, should foresignifie, or apperteyne to the Sacrifice of the Croce, I truste ye be alreaddy conuicted, within your self, by it that is spoken, for we hauehave not to iudge, nor esteame (how euer we hauehave spoken of this mater before) the Sacramentes of the ancien Fathers to be figures of the Sacraments of the new Testament,Contra. Fast. 2. Lib. cap 2. what soeuer similitude or aggremēt be betuix them, but they be all together figures of our redemption in Christe, conforme to the saying of Augustine, the Sacramentes of the old Law, sayeth he, are Figures paynting furth the thinges that were to be accompleshed, and performed in the Croce of Iesus Christe, in whome we hauehave the whole perfection of all, and in our Sacramentes we celebrat the memorie of the benefites purchassed vntounto vsus, by his passion, and death.

Trew it is, that in that, that it wes eaten, a sufficient nombre called theirto, and appoynted to be practeist in remēberence of there myghtie, & wonderfull delyuerence, it hath a certane aggrement ād conformitie with the Lordes table, but how it is a lyuelie figure of the passion of oure Sauiour, representing it moste properlie haeth bene declared.

How fondlie, and ignorantlie ye bryng in the figures, and allegories out of the old Tastament, to cōfirme your doctryne, hath also bene sufficientlie expressed, but in this p. 88part as y… mo…te reioyce, so ye expone your self, euen to be iested and la…the… at be the verrie Ba…es, and Infantes, seiking a corespondence, and conformitie, betuix the figure & it that is represēted by the figure, for, as I hauehave said, this wes the cullour & clo… …tended by them, that affirmed Symon Cyreneus to hauehave suffred the death, and not our Sauiour, he being supposed in our Sauiours rowme lyke as we read of the Ram, that wes offred vp for Isaac: be werre that ye be not perceaued to be of this sorte of men and opinion, which in dede, we must conclude of yow, if yow persew obstinatlie the cōgruence of the figure, with the thing figurat by it. Vpō this wes declared that suche allegories, be no ꝓbations, nether yet are adduced to serue for any argumentes to confirme any poynt of doctryne in the new Testament otherwayes doutsum, but sumtymes to shew the conformitie of our doctryne, with the doctryne of the old Fathers: sumtymes to exorne, and dilate the mater alreaddy prouen: and sum tymes are produced in contempt of them that can not content them with the simplicitie of the doctryne of Christe, but cryeth and gaippeth after signes, tokennes, and wondres: as to them that now desyreth the veritie of the Euangel to be confirmed by miracles▪ we may moste iustlye giuegive the answer, that they shall hauehave no other nor the laying vp of Iesabell in hir bed, or any suche other seruing to that purpose.

Now that ye hauehave showē your ignorāce of ātiquitie, & of the Greik tonge, in cyting the fathers, what euer ye bragge hereof, I truste it be manifest: where lykewise wes declared, what oght to be concedet to the Fathers and generall conciles, to wit, that they are to be receaued so farre as they keip them by the precyse reule of the text of God, where they shal excead this boundes ād leane to them selues, then hauehave we to iudge of them, as they did of others before there aige.

What apperteyneth to general counciles duely conueyned without tyrannie, hath bene exponed, to wit, that they euer erre, when as they take any thing vponupon them more nor they are able to manteyne by the Scripture. When soeuer they exeade, or taketh vponupon them to bynd the cōsciēce of man to that, which is left fre by the spirit of God, or to determine any thīg agaīst the Scripture then not only the whole multytude, but any priuate man ought and should oppone them, oght and should intercede, oght and should resist, and withstand as Paphuntius to the whole concile of Nice, & sindry others at other tymes. It hath bene sēblably declared that the conciles …y…ed by yow, serueth yow no thing, but rather maketh against yow, and thus I as one appoynted by the rest of the brenthren, and of the smallest sheweth and declareth al godly to be offended with you all places of Scripture cyted by yow, to be impertinentlie applyed to your wicked purpose, & trusteth to hauehave ꝓuen manifestlie by the Scriptures, the masse to be the most wicked abhominable and deuyllishe inuention, that euer proceded of the forge of Sathan, yea, and all defenders ād may n…teinars of i…, to be membres of the Antichrist; since it is prouen, to be a thing of suche nature, that it vtterlie spoylleth the Sonne of God, of the dignitie of his eternall preisthead, defaceth the glorie of the Croce of Iesus Christ and feyghteth directlie against the heauenlie benefite an… threasour of the holy Communion.

And in this action, I regard not who be in my contrare, what soeuer Iames is broght in he…, speaking (at the plesoure of th…s Authour againste his conscience) of the Disciples of the Apostles and the ancien fathers, who maketh no thing against me nether yet ment any thing of the masse, but albeit so were, we hauehave to say with Aristotle, that it is a thing most holy to preferre the veritie to freindes, and with Paule, that if one Angell of heauen should … any other thing, nor we are teached by Iesꝰ Christ …ee muste prenunce it, Anathema accurse.

Now wyll I leap ouer a question casten in by Iames, of the cause of varietie or opiniōs in these dayes, which is no mater to be astonied with all, since this is the continuall battell, and exercise of the Churche of God, frome the begynning, yea, and is not without a great proffite to the holy Churche, and a singulare comforte to eueryevery mem…re thereof, albeit that God most iustlie auengeth, and … hereby the cōtempt of his word, the prophanatiō of his ordinances, and the polluting of his Sanctuarie, in dede we be hereby teached and admonished of our horrible apostasie, and declyning frome God, we are led as it were to the hie waye; and broght againe to the originall, whiche is the first Institution, and ordinance of Iesus Christe, whose voice onelyonly should be herd and against the whiche no man oght to repyne.

p. 89This being done, that is the inuentions of men, separated and eiected, the ordinances of our Scoole Maister erected and set vp euerie where, in their owen naturall cleanes and simplicitie, t…n shall we hauehave concorde and aggrement, & til that be Let no man think that it is able to a treane or hauehave any quietnes, how so euer we shall procead sufficient witnes of This is the aggrement of all reformed Churches.

Now let vsus with this Author, returne to our purpose, and examine the thre heades of his persuasion, out of the old and new Testaments, and the doctrine of Vincentius Lyrmenses, which seameth so notable, so weighty, and of such consequence to this Author, that it can not be refelled. The argument is drawen out of Tomstallus, Bishop of Durame, howsoeuer this glorius diuine decketh it vp in an other and new apperell.

The first head of your persuasion is. That we sall neuer read the people of Israell, quha leuid vnderunder the seruitude and boundage of circumcision, in expectation of Christes cuming till hauehave bene abused with Idolatrie, the space of. 40. zeires, or at the maist, the space of a māis liftime, but anes in y^• time thai war broght to the knawledge of thair Lorde god and it is thay war neuer vniuersally geuin to Idolatrie, how than is it possible, that all Christiane men beand Baptised in the name of Iesus Christe, beleuang surely, that he is already cumin, Sauiour and Redemer of the warlde, hes leuid vniuersally, in perpetuall Idolatrie, thir. 1550▪ zeires and mair, without repugnance or gainstanding, be the prouision of God, and sa furth.

Ye conclude, that ether the Lorde hath more s…lenderly entreated vsus, nor the Iowes, or then the masse is not Idolatrie, this Author doeth verie wisely, to tearme this argument, and call it a persuation, for albeit it may appeare to hauehave some colloure to persuade, yet hath it no pith nor strenth to conuince, geuing, it were trew, which shalbe declared and prouen moste …als and vntrew.

Consider how aplty this is inferred, the Iowes wes neuer by the space of a mans lyfetyme, suffered to be in Idolatrie, how can it then be, that all Christianes hath continewed in Idolatrie, these. 1550. yeares, the conclusion is gathered hereof, ergo, the masse is not Idolatrie, for this howsoeuer ye procead by a disiunctiue, ye wold conclude and affirme.

Consider and examine the argument your self, and pronounce; if ye find any weight with it, but I pray you, sin…e ye thus take vpō you the knowledge of Scriptures, how take ye this vponupon you to affirme, that the Iowes wes neuer in Idolatrie, by the space of a mans lifetyme, the text and historie being so plaine, that the children of Israell perseuered and remaned still Idolaters, from the tyme of Ieroboā, who set vp the golded Calues, and made Israel to sinne, til the tyme of their eiection & vtter exterminion.

Trew it is, that from tyme to tyme, God starred vp Prophets, to admonishe and rebuke the people, of their defection from him, yet do we neuer read, no vniuersall reformation, nor harty repentance, where do ye read, that euer the statutes of Amrie,Mich. 6. Chap.Mic 6 as the prophet doeth speak, and before him, the Actes of Ieroboam, yea, euen of parliamēt erecting and serting vp Idolatrie, which did stil multiply and encrease, during the dayes and reigne of. 19. Kinges in Israel, beginning at Ieroboam, and ending at Hoseas, vnderunder whom come their distruction: the cause being assigned in these wordes: the Sōnes of Israel, imagyned wicked thinges against the Lorde their God, to buyld themselues heigh places in their times.2. Regu. 17. &c.

The Prophets rebuketh, euen the verie Trybe of Iudath, for the same cryme, notwithstanding the Temple, the Religion, and preisthead placed and remaning still with them and the promes of God, made to Dauid and Salomon, yet did they continually decline & follow their sister Israel, going aw…oring after strange and vncouth Gods.

It can not be denyed, but some faithfull Kinges they had, yet wes neuer the people reduced to the full and persite p. 90obedience of God, from Idolatrie, till the tyme of Iosias, who taken away, without any further delay, they returne to their fals Gods, and still follow them, till they wer lykewise extermin…. Let vsus rype the mater heigher Consider how easylie Adame created in all perfection and innocency is drawen from God, consider the staite of the world from Adame to Noie, where is the nomber of the godly, when we read, the Sonnes of God caried away by the doughters of men, and the whole nomber of the godly redacted to a certane family, and concluded in eight persones, yea and of the which persones, some were wicked. What do ye iudge here, of the permission of God? stryking as it were, the whole earth with blindnes, and ignorance of his worde, yea, and haynus Idolatrie, which ye shall finde to hauehave dured. 1556. yeares, what finde ye after the restitution, finde ye not the posteritie of Noie, to returne to the impietie of their Fathers, and continew therein ill the calling of Abraham? who out of the fyre of Idolatrie wes called, to the knowledge of God: and so the whole to hauehave continewed in impietie, from the tyme of the Flood, till Abrahames calling, the space of. 363. yeares.

Now will I pas by Abraham, Isaac, Iacob, and the tyme of the Patriarches, and of their being in Egypt, and liue you to consider, how Moyses and Aaron are troubled with the people in the Vildernes, and after them, Iosuah, and will enter into the historie of the Iudges. What defection read ye there from God, that albeit he raised vp men, from tyme to tyme to their defence, yet they do rinne headlinges after fals Gods.

But here ye will obiect and reply. Trew it is, that they declined horribly, but they were euer admonished of their defection and Idolatrie: if thou meanest vniuersally that God admonished the whole world, the Apostle doeth manifestly conuict thee, saying, God sufferred in the aiges before passed, all the Gentiles, to walk in their owē wayes, that is, to be headlinges led in Idolatrie. If thow sayest, he admonished his owen, so, say I, hath God done for … tyme to tyme, he hath stirred vp some to admo…ish… and rebuke the world of impietie, or at least his owen, being wrapped amongest Idolaters.

Trew it is, that euer from the tyme of the Apostles iniquitie and corruption, hath bene creaping and entering in, as we may obserue by the workes of all the Ancients, whose cheif studie and trauell wes against heresies: so that the primitiue Church lacked not men that did admonishe all of defection and declining frome the former and original puritie of the worde and Religion, in whose aiges, as we hauehave already declared at large, wes no masse, nor this your masse neuer had place, till the tyme of the vastation of Gotthes and Wandalles, as we hauehave somwhat touched before, when the people might or durste not conuene for feare, and so did they chuse to them selues, euerie one a Sacrificer, at the exemple of Michah. And thus wes the beginning of your masses, alwayes the preistes findinge the Roste sappy, large luces, gaines, auantage, they beginne to deck vp the whore, not vnlyke to Hesiodus Pandora, setteth her furth a whoring with the Princes, and no dout, some godly men in these aiges hath espyed and tryed furth her impietie, albeit there names be suppressed, that the fore signification of Ioanne the diuine made in his Reuelatiō, might hauehave place of the great silence should ensew the laying vp of Iesabell in bed, which silence contineweth from the latter parte of the Second Chapiter, til the .17. where the damnation of that whore is foreshewē,Iudi. 17. and the cause of the same to hauehave bene her fornication, and the shedding of the blood of the Sainctes, with the which, she hath bene drunken. But wonder it is, that ye can finde none that hath bene offēded with the face, regimēt, opinion, doctrine, rytes, and maners of your Churche, before the dayes of Vickleafe, and Ihon Hus. If ye be so well sene in the antiquities as ye bragge, ye can not be ignorant that Anachdrite, who separated them selues from the common societie of men, are of long aige. If there had bene nothing that offended them, euen in the face and regiment of the Church, it had not onelyonly bene foly, but also impietie to hauehave separate them from the company of the faithfull, I do not allow their fact in all thinges, but the separating of their selues is an euident argument, that they were moued by some prick of conscience, to auoide the publick corruption, that then beganne to grow in the Church.

The diuers mutations and changes that we read in Monachatu, or in your monkish Religion declareth the same, for if they had bene fully content with the publick p. 91ordour, they should neuer hauehave inuented an other. It chansed to them, I grant as did to sectes before the manifestation of Iesus Christe, that is, the forther they declyned from the common soci…ie of the people, and of the accustomed Religion, the deipper they fell in damnable errors. But yet their first motion proceaded, I say, frome offence conceaued in the publick error, so that all their defections and particulare Religions were complantes, and as we may call them accusations of that Religion which wes commonly receaued.

If I should bring furth the complaintes and accusatiōs of the moste learned, amongest the Ancients, of the confusion and insolency of there aiges, and specially of these that sharply reprehended your mother Rome, her pryde, inuy, iudgement and doctrine, I should spend no small tyme.

Your owen Hierome feared not to tearme her ofter then ones, Babilon, and Pupurata mereitr…x, and affirme that the inuy of the clergie of that sait, wes so intollerable, that i…compelled Tertuliane to fall to the error of Montanus Augustine cōpleaned, that the Church wes burdined with superfluitie of ceremonies in his tyme, how vehemently Gregorie, Ambrose, Bernard, and others, inuey against the insolent liues of the Clergie, ye can not (excepte ye wilfully will) be ignorant: and if ye obiect that these compleane of maners, but impugne no doctrine publickly receaued, we shall finde y^• on some▪ we read of Bertraillus, who in the tyme of Charlemagne, and at his desyre confuteth the impius opinion of transubstantiation, and after him Berengarins: Vickleafe in de…d, goeth neirer the quick, & oppenneth vp the whole poyson and vncouereth the whores head, plainely pronouncing the masse to be Idolatrie, to him succeadeth Ihon Hus; and Hieronimꝰ Pragensis, and others in that aige, …o from tyme to tyme the mater hath bene conducted so by the Spirite of God, that there be none so deaf, but they hauehave … her fornication, none so blind, but they hauehave sene it, to the great cō fusion and shame of all her pertakers. Thus ye are cō uicted of two manifest lies, one of the Isralites, and the people of God, them I hauehave showen to hauehave bene giuen ouer in Idolatrie, during the tyme of many Kinges, and if we shall hauehave recurse to the beginning, we shall finde thousād years, and long aiges, and so furth▪ There is no faute with God, who hath giuen vsus his Law, laide it before vsus, 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 hauehave continued this. 1500. yeares, since it is prouen, no such impietie to hauehave 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 ꝓmes 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 giuegive 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 argumēt, 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 hauehave 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 p. 92Church receaue or authories it, yea, euen in this our aige,The masse neuer erected til the Bishope of Rome inuaded the supremacy yet still hath no priuate masse, ye faill then in this, and is miserably abused, taking it to hauehave 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 hauehave 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 tirāny aboue their brethren.

What assistance they hauehave 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 vponupon 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,Reue. 17Rev 17 as if he had euen luked vponupon 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,In lib. de ementits donatione constanti. but in all aiges hath bene men that hath withstād such impietie, as we hauehave 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 shalbe 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 hauehave not, that place might be to the great silence, forewarned by Ihon, and it is not to be douted,Reue. 2.Rev 2 but God had his owen in all tymes, albeit vnknowen to man, according to his answer to Eliah. I hauehave 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.1. Reg. 191 Kgs 19

Now let vsus 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 Vincentiꝰ, or herd of him, they could shew me nothing, but appeared to be glaid, neuer to hauehave 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 ra…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, Sacrific… 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 shalbe 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,Ihon. 4. to beleue Christe, but after they had herd them selues, then pronounce they plainely, that not for her …ermone they beleued, but we hauehave herd him speake, and we know him to be Christe the Sauiour of the world. If the wordes & p. 93notes of your Dortor man, shalbe thus taken, I will go with you. But if ye will hereby think that these thre concurring, are sufficiēt 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,The only meane and way to trie treu doctrine is the scripture of God. whatsoeuer we finde here commanded, that hauehave 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 alōg time? To the ordināces of God, howsoeuer they hauehave bene cōtemned 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 vsus consider, what is to be giuen to euerie head of these thre notes, and first of antiquitie, whereof ye bragge most, for that ye hauehave 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 hauehave 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 & impiet…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 inuēted 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 hauehave bene set vp, lies to hauehave abounded, to hauehave 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 vntounto vsus, 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,This is to be estemed laitly inuented that is diuysed by mā how old soeū it be. 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 giuegive place to it for any pretence: but let vsus 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 ꝓbation oght to be giuen, it is easy lykewise to cōsider, we know the Alcorane to be of greater antiquitie, and receaued vniuersally in mo Regions and countries, nor euer your masse hath bene.The Turkes religion is more older ād more vnniuersalie recaued nor the masse 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 hauehave not to think,The miserable end of the Popes kīgdom. 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 hauehave 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 p. 94Ieroboam, vniuersally receaued throughout all Israell and continued till their vtter extermination and after.The masse compared to Ieroboams golden Calues. This is the confort and exemple I had to say before your eyes, that be papistes, and ga…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 vniuersalyt…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,EueryEvery one oght to oppone him self to vntreuth. it is no more to be regarded, nor if any priuate mā 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 hauehave 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,The craft of the deuil euer to deface the treuth. 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 vsus. 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▪ 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,Tak hed to your notes Papists. vniuersalytie, and consent, foure thousand yeares ringing …mongest the Gentiles: but hauehave 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.

Math. 7.Matt 7Now hauing particularlie refitted your notes, in the which ye earnistlie reioyce, and applye to the masse, moste vntreulie,An fals doctrin and a bastard and wicked wyrshipping of God, are verie plagues albeit they be cōfortable and necessary for the exercise of the Church. I wyll conclude, that albeit the masse had all antiquitie, ye can pretend, vniuersalitie ioyned, and consent all this is no thing, we hauehave 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 hauehave 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 hauehave 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,neuer ōe did ī any age suffre for the defence of of masse. how many hauehave 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 eueryevery man to refelle reiect and condamne it by the Scripture of God, lyke as we hauehave in that the constant & vniuersale cōsent, without any variāce, schisme or diuisiō of the moste part of all Christindome, and so may boldlie pronunce it one accurse, and p. 95vtterlie to be exterminated out of al realmes: which work,Amos 9. Act. 11▪Amos 9Acts 11 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, ād reparation of the ruines thereof. Amen. Haste Lorde and tary not.

FINIS.