The Confutation of the Abbot of Crosraguels Mass — George Hay

The Confutation of the Abbot of Crosraguels Mass · George Hay

Heir followeth the Confutation of the Abbote of Crosraguels Masse, made by maister George Haye,

TREV it is, that before this boke of the Abbote of Crosraguels wes set furth and published, sindrie and diuers were the opinions of men concerning it.What wes the fame and estimation amō gest the Papists of the abbottes boke. For the sorte of them that be cōmonly tearmed Papistes, aduersaries to all trew Religion, thoght in verie deid that they should receaue such a confort, yea, such a Gun, as no munition myght withstand, no strength resiste, nether yet any maner of force repel. They were encuraged by the brute and fame of the man, who onelyonly wolde appeare in these tymes to hauehave dexteritie of ingyne, helped and auanced by long progres of tyme spent in good letters, yea, ād besydes the Scriptures of God, will also appeare to hauehave the conference, iudgement, and authoritie of the ancient Fathers and councils, which it may seme to the Reader that he feadeth (not vnlyke to the nyne Muses) in his bosome. I my self hauing hade some tymes credit and acquentence of the man, loked for somwhat that might hauehave troubled the cōsciences of waiklinges, and of such as stayed them selues vponupon a glistring and semely Ymagination of mans heart, rather then vponupon the written and reueiled treuth, by the spirite of God. For it wes not vnknowen to me how familiare he hath bene with the scolastike Sophisters, their thornie questions, and scabrus conclusions yea, and some of the ancient Doctors, whose writinges, what by ignorance of tyme seduced, what by affection caryed away, I thoght wel he should wreist to his vngodly opinion. So that I wes driuen not without sobing, groning, syghing, and bitter teares to lament ād bewale the state of the simple and vnlearned, who in such repugnancie of contrarious opinions, could not wit whereunto to cleaue, nor what they should follow. And to speak frely on the other part, in respect of the amitie that hath other times interceded betuix the Abbote and me. I wes not lytle moued, that he (for I can not tell what applausion & fame to be reported of the wicked and vngodly) shoulde hasserd and euenture his existimation in so impius, foolishe, and vaine a purpose, that he not vnlyke to the Gyātes, should oppugne the manifest treuth of God: and so to giuegive him self forth a baner man to all the wicked in a disperate cause And fynally that he should giuegive and bestowe his tyme so, that it myght seme, rather that he proceadeth from the horses, to the Asses (as is in the Prouerbe) then from the Asses to the Oxen.

This my querimonie wes common to all the learned & godlie: who as they compleaned vponupon the entreatment of the simple, so did they wonder, that a man of his owne studie, without all conference with men of letters, yea, and neuer hauing hard the doctrine teached: but seperate out of the Tentes of the people of God, to a certane corner and Celle asyde, to be rauished to suche a phrenesie, as to damne the eternall veritie of God, to declare warre to all godlie men, and vnderunder the cullor and pretext of knowledge, to shaw his owne infancie, and oppen vp his ignorance, and so to expone him self to mockage and derision. On the other syde it wes somewhat confortable, that we ꝑceaued god, as it were, ready bent to hauehave his veritie examined and tryed, and for this cause to hauehave it stoutlie assayled and violentlie inuaded, that the victorie enseuing, may be the more tryumphant and glorious. But whatsoeuer wes the expectation of this golden birth, before it wes broght to lyght: Alwayes it that is moste confortable I do marck, the curages of them that did moste brage of it to be fallen,The curages of the depē deces vpone the abbotes boke, rebated. being altogether frustrate of their expectation: the simple to be nothing moued: the learned and the godly to compleane of the tyme ociusly and prophanely spent, which is so precious that the Apostle Paule willeth vsus to redeame it by all meanes.

To the tryfles that be gathered out in this treatie, albeit answer be made euerie day in the Sermons, and euerie boye that hath sene the Catechisme is able to refell them: yet seing the desyre is of many that they be confuted by writing: the charge being lade to me, I could not refuse it, nor deny my lauboure to the Church of God, iudgeing it rather to stand with my deutie, to obey the cōmandement of the Congregation, in the defence of Gods cause and the treuth, thē to hauehave respect to an withered & intermitted amitie, yea, althogh it were neuer so straite and deare.

Now before I enter into the matter, let no man loke for suche horrible and blasphemous imprecations of me, as this Author maketh in syndrie places of his Famous worke of the masse. For such imprecations, as they procead of an obstinate and contumatious heart, so they be altogether Deuillish, to deceaue and draw back the simple ignorant and vnskilful Reader, vntounto vtter distructiō, althogh they be without all authoritie of Scripture, or exemple of the godlie Fathers.

The authoritie of Paule shalbe found so farre soght, and so impertinent to the purpose, that I truste our holy Abbote will not leane thereto. And albeit he shall so do, we knowe with what Spirite Paule wes led, and his pen directed.

Do we reid at any tyme, that Cypriane, Augustyne, Hierome, Chrisostome, Theophilactus, Tertuliane and the rest of the anciēt wariors, stirred vp from time to time,The abbot without al exemple of any godly, renū ceth godes mercies. by Gods holy Spirite, for the auenging of his cause aganist the vnhappy sead and members of Sathan, hauing to do with no les pertinacious and wicked enimies to all treuth and Religion, nor we instantly: do we reid, I say againe, that euer thus madlie, and blasphemuslie they do renounce Gods mercies, and submit them to his seuere iudgementes: I am able to say: not.

But I can shaw you, Sire, of what fontane, these your blasphemies do flowe. We reid in deid that the Prophetes of Baall,1. Reg. 18 28. ordinarlie did smyte them selues with knyues and Lancettes, and that (as appeared to them) wes no vaine cerimonie, but vsed to this end, that the people myght be hereby moued to credite them, and they getting authoritie to their fond dreames myght be iudged moste strong in defence of their opinion.

And this shall we obserue, in all Authors of vntreuth, and forgers of lies, that continually to affirme their impious doctrine: ether shall they vse prouocations to Gods iudgementes, ether to such corporall chastisment shal they submit them, as may seme to declare in the inuenters of a fals Religion, an zeal to iustice and equitie: a bolde confidence in their opinion: and a wil to suffer the extremitie, for the defence of that which they manteane.

Thus hath God moste iustlie permitted the deuill to blinde men in all ages, who more delyteth in their owne imaginations, then in the treuth of God plainely reuealed. The Analogie and similytude, were verie proper betuix the Preistes of Baall, and the Popes shauelinges:A comparison betuixt Balams preistes and the Popes. in the discurs of the whole, if I should dishiffer to the particulare: of the dum & deaf god of the one: the caike god of the other: the incantations of the one, the sorcerie of the other: the stoike grauitie of the ministers of the one: and the stubborne morositie of the other: the dissolute lyfe of the one: and the ryote of the other, and so forthe, as were moste easie to draw to him that should set his ingine hetherto, and that not without fructe to the Reader.

Thus then let vsus gather this note, whereby we may discerne the rauenus and disceatfull wolfe, from the godlie and religious Pastor, to wit, by these extraordinarie and horrible imprecations:An great swearer, is alwayes suspect of gret falshead. by suche prophane and barbarous renouncing of Gods mercies. For as in iudgement the deposition of him that sweareth moste enormely and haynuslie, is not of greatest faith and authoritie, but rather is the more suspected. So hauehave we to iudge of his preposterꝰ and inuerted Silenus who regardeth nothing the prophanation and abuse of Gods holy Name, and so to make him author of vntreuth: speaking only to draw the people vnwarres to his deuillish fantasies.

My purpose is then to procead through the weightie argumentes (for so he will hauehave them seming) and shawe to him with all modestie, wherein he deceaueth him self, what is wrongously and preposterusly drawen to his purpose, wherein he abuseth the Text of Gods worde and authoritie of the Fathers.If the Abbote appereth enraged in writīg what wold he shew hī self in speakīg. Fynally to supplie the parte of Iames, who as he is introduced verie simple, so he tholeth him self to be to hastelie vainquest. To such an Capitane, shall I neuer commit my hould in keaping, nether yet to such an aduocat, the defence of my iuste cause.

To that I hauehave passed through the whole, I will not speak of this, that our Author doeth wonder the masse to be called Idolatrie and witchcraft, and pronounceth boldlie, all them to be possessed, that so doeth affirme (it appeareth well that the man hath bene in an great rage of seuer: for if the wordes, he here infarceth, shoulde hauehave bene pronounced by mouth, Lord what scheikes should he hauehave shewē: I am assured he should hauehave passed Coruet, Chalme and Trompet) how treuly this is said by him, in the end the Reader will perceaue.

Now to iune with this Doctor, and susteane the part of Iames. How are ye able to imprufe this argument? All worshipping of God inuented by the braue of mā, is Idolatrie, the masse is of that nature, ergo it is Idolatrie. Let vsus consider how this Sophister, new start vp out of Sorbone,A bold & shamles assertion of the Abbotes goeth about to impugne the proposition of this Syllogisme. It is expres (sayeth he) against Gods word, for Abraham and syndrie of the Fathers had inuented wayes and meanes to worship God, without any commandement.

Thus, this new Doctor playeth him with his mirrie concept, but the mater were of lyght value if he should not trauell to draw the godlie Fathers allowed, and hauing testimonie of the Spirite of God, into the same impietie, and so to make them as it were Authors hereof. This is the fructe that is to be loked for, of the vaine fantasies & fond Ymaginations of the wicked hartes of men, when they take vponupon them impudentlie the part of God. The man I can not tell what he thinkes of the mater, alwayes he reciteth no Text. Trew it is, that some Cotation is in the Margine: the 22.8. and 4. Chapitures of Geneses, places as appeareth to him so facile and pertinent, that they neid no rehearsall.

In deid I will not werie to bring forthe the wordes of the Text. It is written in the 22. Chapiture the. 9. vers. When they were cōing to the place which God had shawen to him, in the which he builded vp an Alter, and laide the woode orderly, and bound Isaac his Sonne, and laide him on the Alter vponupon the woode. This I take to be the place ye meane of, for there be no other in that Chapiter, whereby ye may any wise help you. Now then let vsus consider how proper this Text is to the purpose.

To make this Text to serue your purpose, ye will (I beleue) affirme that Abraham had no commandement so to do, yet if we consider the Text aright, there shalbe foūd an plaine commandement of God, God to be the conductor of Abraham all the way, and fynally his whole fact to be approued by the Spirite of God. The commandement is plaine in the Second vers. Take now thy onelyonly sonne Isaac, whom thou louest best, and get thee to the Land of Moriah, and offer him there for and brunt offring, vponupon one of the Montanes,Whither Abrahā had a cō mandement to make an Alter. which I shal shaw vntounto thee. Can there be an more plaine charge of God then this? But ye will say pereuēture, there be nothing there spokē of an Alter: that I deny: for it is plain that he is cōmanded to offer him vp for an brunt o…ferring, where plainely the Alter is commanded, or els if it be not cōmmanded, it followeth well that it had bene cō …anded from the beginning to the Fathers, and so to hauehave had place from tyme to tyme, that no Sacrifice wes offered vp, but vponupon an certane Alter, erected to that vse, which may euidently appeare in this, that the erection of the Alter is recited in the fact of Abraham,The maner of offerrings of the fathers, alwayes ō Alters. which is all whole allowed and lykewise shalbe declared in the fact of Noie. It is no wayes to be beleued, that this holy Father, who doeth all by the direction of faith, yea, and whose fact is altogether allowed of God, as we reid plainly in the Text the. 16. That this holy Patriarch, I say attempteth any thing in the worke of God, without his commandement. This I trust Iames might hauehave replyed.

In the eight Chapiter it is written. Then Noie buylded an Alter to the Lord, and tuke of euerie clene beast, and of euerie clene foule, and offered brunt offeringes vponupon the Alter. Here starteth vp our Carrick Doctor, and sayeth, Noie hath no commandement this to do. Where is the charge to buylde the Alter? To offer vp the Sacrifice?

Firste if I shall ask this Doctor, if Noie had any commandement to buyld the Arcke to receaue therein of all sortes of beastes, and mo of the clene, then vnclene,A similitud of the knoweledge of the clene and vnclene beastes, and of the ordinance and will of God, knowen in the alter making. to enter into it. I think he will not deny it, yea, and that to testifie his obedience, he wold not depart out of the Arcke, till he wes commanded, and besydes this, reid we not plainely? that he wes commanded to take a greater nomber of the clene beastes, then vnclene? and that for the Sacrifice cause? which altogether may appeare vaine. If the counsel of God herein had bene kept secrete and backe from this holy Father, who wes to be the Preist for offerring vp of sacrifice. Attour Moyses sayeth plainly that the sacrifices were appointed to be of the clene beastes, whereī it is most certane that Noie could make no defference, nether yet wes it in the pleasure, or power of man, for wes it able to Noie think ye? to descerne betuix the clene, and the vnclene, and it that wes meit for Sacrifice, and it that wes not. If the Spirite of God had not this reuealed vntounto him? it is not to be beleued.

Shall we conclude now that this which he doeth to the praise of God, for his deliuerance and reporteth suche an testimonie of the allowance, and approbation of God, that the lyke is not giuen throughout all the Scriptures to no Sacrifice? Shal we conclude this to be done without the ordinance of God, ether by reuelation in dreame, or els by an Angel. For these were the two ordinarie meanes wherby God vttered his will, to his Elect and chosen: which wayes being now pretended by Papistes and Anabaptistes can hauehave no place. The eternall Sonne of God, who is the fyne and end of all propheci…s, being alreadie manifested in the fleshe, ascended to the Father, and his Scriptures shute vp and closed.

I beleue Sire ye wil not deny, but this work wes done in faith, being thus allowed by the Spirite of God,Rom. 1…. fayth cometh of hearing, as the Apostle doeth reasone out of Isayas,Isay. 53. which hearing, is subiect to the worde of God. So thus then it may appeare manifestlie that this godlie fact of Noie, leaneth to the commandement and worde of God.

A…toure we may obserue the maner of proceading of the Spirite of God in his Scriptures, that in so farre as he is giuen to a certane sententious breuitie, he passeth by the commandement of the fact which he so earnestly alloweth, and that immediatlie after, yea, and sometymes in the precept it self, pretermitteth some circumstances of tyme, place, Alter and suchlyke, whereof after is made mention.

Further do we think it to be of no authoritie and weight that which is spoken in the conclusion of the 4. Chapiter. In deid for my owne iudgement, as I moste willinglie subscriue, to the interpretation of them that hereby vnderstandeth the erecting of Gods trew Religiō, that heretofore by the impietie of the tyme, and the wicked maners of men had bene suppressed and adulterated. So will I affirme that the worshipping of the eternall, wes redacted to a certane forme and ordor, not that euerie man shal do that, that doeth seme best beutiful and pleasing in his sight but vse him self according to the Lawes and preceptes of the Spirite of God, who is the Author & modirator of all godlynes.

Who then darre be so impudent or malapeart to deny this Sacrifice of Nose to be here commanded, or that it shall not …e…e to this forme, here spoken and mentionat? I truste none.

The answers made to these two, may serue sufficiently to the refutation of it that is alledged out of the beginning of the 4. Chapiter, which is of Abell. If I should not binde and astrict my self to the answer of euerie perticulare, that this Authore hereafter shall hauehave no shift to auoide nor pretext to cloke his wilfull and barbarous obstinacie. The wordes are these. And in proces of tyme, it came to pas, that Cain broght an oblation to the Lord of the fruit of the ground, and Abell also him self, broght of the fructes of his shepe, and of the fat of them, and the Lorde had respect vntounto Abell and his offerring, but vntounto Cain and to his offerring he had no regarde.

In the answer to this, where it is pretended by this reasoner, that there is no cōmandement giuen in the Text to ether of the brethren so to do: albeit the place of the Author of the Epistle to the Hebrewes,Hebr. 11. may serue to the refutation hereof, yea, & the Text it self new rehearseth, allowing Abell & his work, & the Author to the Hebreues, ascribing the praise of fayth vntounto it.Lauboring of the ground and reping, & bringing vp of cattell by God, & vertious exercises pleasing God. Yet will I trauell somewhat further, and prufe by this Text, that no dout they were thus instructed by their Father. The maner & kynd of lyfe which they did follow, wes no dout, godlie and laudable, for the manuring of the ground wes commanded of God, and prefered to all other exercise and lauboure, by the antiquitie. The feading of the Cattell wes no les honest then profitable, yea, and this whole lyfe, as it is moste simple and clene, and impolluted, so it is moste naturall. Whereof we may collect, that they did bothe exercise them selues in lauboures approued of God, & moste necessarie to the releif of the cōmon vse of the lyfe of man, so that there can be no dout, but they were well instructed by their father. Seing they do exercise them selues, bothe in offerring vp of Sacrifices, so that in the lyfe of Cain, to the outward appearance, no man shall find faut, vsing himself deuly to his God, and winning sustentation, wi…h all leafull and honest meanes to him self and his houshold. For how shal we think that euer it should hauehave ascended in the gredy and wicked hart of Cain, to offer vp in Sacrifice to God, of the feuer of the ground, if the Father had not teached him? Yea, and coacted him as it were.

This I think ye will not deny, but if ye ask where is the cōmandement giuen to the Father. To answer hereto we shall rehears somepart of the Chapiter, preceading:: principally that notable and confortable sentence, where it is said. I shal put Inimitie betuix the sede of the Serpēt, and the sede of the woman, he shall break thy head, & thou shal bruse his heill. in the which wordes, no dout, the promes of the Sauioure is conteined, and the meanes signified, whereby Saluation wes to be procured vntounto man, and that by the Sacrifice of his death, whereof all Sacrifices were figures.

Do we then think that God, hauing thus rased vp mā, from the pit and the goulf of death, giuing to him some certane smelling of lyfe, being new casten out of paradise, hauing lost the syght and contemplation of that tree which wes a Sacrament vntounto him, and a pledge of immortalitie,The tree of lyfe in paradise, wes a sacrament of immortalytie do we not think (I say) that he appointed him these ordinarie exercises of Sacrifices, whereby they might be reteaned in continuall remembrance and protection,The Sacrifices were cō manded by God vntounto Adame, & not inuēted by him self, althogh no expres mention be made thereof, when, nor, how it wes. of that Sacrifice of the croice, offered vp by the Sauioure, and out of the which Saluation floweth vntounto all? God forbid that we so shall think that the Sacrament of Gods fauore being taken from the Fathers, when they were eiected out of paradise, exiled and debarred from the tree of lyfe, that then there wes no esperance of releif and succoure leaft to them, & their posteritie, but altogether denuded & spoyled of all confort? God forbid, I say that we should think so, but rather in the Sacrifices (which were not vainely and rashely inuented by man, but commanded from aboue by God) but rather in the Sacrifices (I say againe) there wes a sure infallible and vndouted argument of esperance giuen of our reconciliation againe with God, and how we should atteane to the lyfe, lost before by our rebellion.

For plaine it is, that the Apostle ascribeth the praise and worthynes of this Sacrifice, which is offered vp by Abell to faith, whereof it followeth moste certanely and necessarly, that it wes not done without the commandement and expres worde. Further we know euer trew obedience, to be more acceptable and pleasing to God then any Sacrifice,God is not delyted with onelyonly externe worshipping. Therfor the godly Fathers worshipped him ī Spirit in their sacrifices & Cerimonies. for out of obedience we may well affirme all virtue to flowe and procead, which being astricted to the word (as we hauehave heretofore said) it followeth well that nothing cā be approued of God, but that which he hath commanded.

Thridly, since our God is constant, and euer lyke vntounto him self, darre we say that at any tyme he praiseth and deliteth in any outward and externall worshipping or oftentation? How can it then but follow necessarlie this, thus allowed of God, thus approued by his holy Spirite, but it wes offered vp vntounto him, spiritually, so that we shal not here say that the Fathers were mocked, their Sacrifices being but naked, emptie and vaine cerimonies, which were prescribed to them. For vndoutedly these cerimonies signified an hier mater and that moste cōfortable, which can not be seperated from the word, seing that the onelyonly thing whereby the naturall, liuely, and approued honoring of God, is decerned and tryed, from the bastarde and superstitious, is the inuard treuth and symplicitie of hart.

The allowing of the fact declareth that whiche otherwayes is omitted.Thus may we plainely se that God expelling vsus from the tre of lyfe, in the which he had first sealed the certitude of his beneuolence towardes man, and assured him hereof now by other meanes and wayes, declareth him to be a mercyfull and a propitious God againe: for in these offerringes besydes that they declared them, to receaue all at the handes of God, there is further included, in the slaughter of the beastes, and spilling of the blood, to wit, a respect vntounto that which is mentionat in the sentence recyted.

Because it wes accustomed of al mē to offer, therfore their wes no dout of the precept ther of.But these thinges can neuer be vnderstand, if the ordor of Moyses in the writing of the historie be misknowē, who in consideration of that treuth and constancie that lyeth in our God, is not verie curyous to rehears euerie thing, precept, and commandement in the own place, but rather remitteth the charge which is general vntounto the allouance of a certane fact, proceading of it as is in this cace.

But ye will say there is no mention hereof. I answer, that albeit it be not in plaine tearmes, yet in that, that we reid the promes, yea, and lykewise we reid that it wes an ordinarie thing and accustumat, aswel by the wicked, as the godly, let vsus assure our selues that it wes not without the commandement of God.

But these maters, this cunning clerk passeth by,The nature of hypocrites, is greatlie to esteme their owne inuentions, & to cōtent the ordinance of the Almighty. affirming thinges to be moste trew, which are declared to be moste fals and impious, and goeth about to refell some exemples which godlie preachers vsed to imprufe the vaine and fond inuentions of Ypocrytes, who thinketh God to be appleased with whatsoeuer thing they inuent to his worshipping. And yet contrarily there is nothing acceptable to him, nor that he seaketh more of man then obediēce in simplicitie without declyning to the right or left hand, which sentences as they are moste certane and trew, so be their moste notable exemples in the Scriptures, for the confutation of them, but specially besydes these that this Author hath broght furth of the Sacrifice of Saule, and preseruation of Agag. &c. To wit, of Nadab and Abihu the sonnes of Aron. The Ephod m…de by Gedeon. The fact of Michias, cōcerning the Molten Ymages,Leui. 10. Iudi. 8. Iudi. 17. 2 Sam. 6. and of Osa in the vpholding of the Acck, and others which were to long to recyte.

These actes sayeth this Doctor, are wicked, because they are done against the cōmandement. Which he is not able to prufe in all, but to go with him in this,1 Sam. 15 what is he able to adduce against the notable and godlie sentence of the Prophet Samuell? Obedience is better then Sacrifice, which obedience can not be without commandement giuē.Obedience can not be without cōmandement. Seing then that obedience is preferred to all, and is that which onelyonly our God requireth of vsus, and it againe is restricted to a certane precept, there can be no place to our inēutions, without the warrand of the word of God. All that be of vsus, thinketh that we wold hauehave our seruādes so framed, that at their own hād they should attēpt nothing,A similitude of our seruandes. vnles they be bidden, they cā not be assured of weldoing. Shal we not think vsus this farre astricted and oblift to our God, who ꝓnounceth all to be sinne, that is not of fayth, who lykewise hath teached vsus to pray for the performance of his will, euen as in the heauen, so in the earth, that is,Rom. 14. that (according to the exposition of the moste godlie) as the Angels are ready at all tymes to execute suche charges as shall please God to derect them, attempting nothing without the warrand of his cōmandement, so man to submit stoup and how dune his wil, appet…t… and effection, to his godly pleasure, taking nothing vponupon him self, but wholylie randering and geuing him ouer to God, to be guyded, reuled and conducted by his holy Spirite.

To this may be added that, that is written by the Apostle to the Collo. where he in plaine tearmes condemneth all voluntarie worshippinges,Collo. 2. vsing the Greik worde, which is moste proper, foreign what outward apperance soeuer they shalbe deckt with.

The work of Saul (say ye) is vngodly, because it is expres against Gods cōmandement, wher by we may perceaue that it is a great defferēce and the zeal appeare neuer so good to do any work expres against Gods cōmandemēt, be to do A good worke of godly zeal without the command of God.

These be your wordes faithlly recited out of the exemplare that hath comin to my handes.The inuētions of men amōgest Papistes are moste perfyte seruice of God. This I darre not pas by with silence, because ye will seme to put a great part of your probation herein. The fact of Saule is vngodly, because it is done against the ordinance of God, yea, and the first part ye inferre thereupon is trew, but in this ye are miserabilly deceaued, that (besydes that the partes and members of your comparation are improperly and ineptly ioyned together) ye will inuent to vsus a new kynde of work which is good, and done of a godly zeal, without the cōmandement of God. For this I hald to be moste sure, that their is no good work done of a godly zeal, but it is cōmanded by God. And I will adde this more that all good workes done of a godly zeal,Whatsoeuer is not commanded vsus in worshipping of our God the same is forbidden. are commanded by God, and contrarly all workes that are not commanded by God, are mere wickednes. For this reuerence and perfection we hauehave to attrybute to the ordinances & Law of our God that all that is good, is by him cōmanded perfectly. It that is not cōmanded ī the worshipping of God albeit it shall appeare verie glorius in our eyes, yet in so farre as it hath not the cercitude of Gods cōmandement, being committed by vsus, it is vtterlie wicked, and to be placed ī the rank with the workes that be expresly forbidden, because we hauehave no assurance nor warrand. But here we may mark it to be trew that is commonly said, one error engenders an other. The ignorance & misknowledge of this, casteth you, Sire, into an greater and more gros error.

Trew it is, that Cornelius wes a Gentile, and did many good workes acceptable to God, no dout, but that your argument may procead, ye hauehave to proue that they were done without the commandement of God, which ye are not able, nor all your ignorant, wicked and vngodly sect: for the Spirit of God pronounceth plainely that he wes a religious man, & fearing God with all his whole hous, so that he hath expres testimonie to hauehave bene instructed in the Law of God, of the Reuelation and comming of the Messias promised, and Saluation proceading of him, and to hauehave teached the same to all his hous. Now I truste ye are not able to proue any thing done by Cornelius, but by the commandement of God.

But all your sayinges being moste fals, ye assume them without any probation, It appeareth that ye hauehave bene so cōmered with the mater ye had interprysed, to refell, that ye cared not how to pas by it, so ye myght appeare to the Reader, to hauehave done somthing not vnlyke to the wower,The abbote is lyke a wower in this sclandering of the preachers. who hauing bene a while in hous with a yong maiden, & she now ready to be contracted with an other in mariage, rather then he should be called the blaite louer, be sclandereth the damisel. Yet am I not lytle conforted in this, that ye make (good, and acceptable to God) to be of equal and of a value, a thing, euer denyed by the Sophisters and scoole men. Take head that they be not be the eares with you, for this, and conceaue some opinion of Apostasie and defection, as ye ar a mā in deid that can direct your cours to the winde, if ye should not be caryed away with the winde of ambition and pryde.

Thus, this subtle reasoner concludeth the oppugnatiō of the Maior, putting a defference betuix the workes that be done of a good zeal, against the commandement of God, & such as are done with a good intent,The abbote tryumpheth befor the victorie. without the cōmandement of God. The one neuer to be reputed acceptable, because they can not aggre with the Scriptures, but the other doeth aggre, and so this glorious Doctor singeth Peana ▪ neuer hauing passed through the feild, neuer hauīg troubled him self, nor yet swet. Much easyar had it bene to hauehave said shortly this proposition is erronious, and nedeth no refutation, and to hauehave proceadeth to the assumption. This maner of reasoning, albeit it may seene to refell any thing that will be alledged by Thome armors men in the contrare: yet think not that ye will blind the eyes of such as may abyde the Sonne, and are tryed thereby.

And therefore Sire, yet we say to repeat the sūme of the whole in few wordes, that all worshipping of God, inuē ted by mans braine is Idolatrie, and altogether displeaseth God,Deut. 4.12. because it is done agaīst his expres cōmandemēt, for Gods expres commandement is this: not that thing, that appeareth good in thy eyes, shall thou do to the Lord thy God,This wes spoken by the holie Goste, for a perpetuall precept, in the seruing and worshipping of God. but what the Lord thy God hath commanded thee, that do thou, thou shall adde nothing thereto, nether shall thou deminish any thing there fro.

Consider now Sire in what rank, workes done without Gods commandement are placed, and take better head to distinctions and defferences inuented to auoid a treuth. Thus farre myght Iames hauehave gone with you, if ye had bene mynded to hauehave led him the ryght way. But now let vsus consider the answer made to the Second parte of Iames argument, called in the Scooles somtymes Assumptio… somtymes minor. Here our Kynnishe Doctor trauelleth, exceadingly to proue the masse, not to be inuē ted by man, but instituted by our Sauiours Christ Iesus, at the latter Supper, at the least the effect and substance of it. And to confirme this, he giueth a deffinition of the masse, concluding all the other Cerimonies, prayers and orations to be added by the Apostles, and their Disciples, moste faslie and vntreuly, as shalbe after spoken, when as we hauehave ended and proued that parte that he Subiunis of the name of the masse. For this is his ordor, to fall from the substance, to the appellation immediatly, introducing Iames, and making him to proue the masse no wayes to be instituted by our Sauiour Christ, seing there is no such name in the new Testament. I am not ignorant, what weight & force the argument is of, that is drowen A nota nominis: in the Logique Scooles, to wire, that it is more probable to persuade, then strong and pithie to conuict. Yet if we shall consider the Scriptures of God,Of what force, Argumentum, a nota nominis may…e in the Sriptures. the maner of proceading of the holy Spirite in them, no dout, it shal be found as it were inuincible.

For I ask of you Doctor, that taketh vponupon you continual reading and meditation of the Scriptures, where ye do euer find any ordinance of God, set furth, to the which the Spirit of God giueth not a certane name,Euerie ordināce of God, in the scripture haeth a name proper to it self. whereby lyuelie as it were he paynteth furthe the mater, and propertie thereof. I am assured that the holy institution of circumcision is so tearmed by the Spirite of God, the pashoner lykewise: the Sacrifices appointed in the boke of Leui, as they by their cerimonies and oblations, are distinguished one from an other, so euerie one hath their own proper name, which no man durst alter, change or innouate. In the new Testament the lyke to be practised by the same Spirite, it is moste euident. Is not the Sacrament of our regeneratiō called Baptisme? and that moste properlie: the holie action of our Sauiour,Cor. 10.11. at the Table, before his departing from his Apostles, in the which he gaue bread and wine, the verie signes and tokens, yea, the verie pledges of his body and blood,The whole action of Christ at the table that night he wes betrayed, hath diuers names proper by it self. is not this action called somtymes the Communion, somtymes the Lordes Supper, and such other appellations, drawen furth of the Scriptures, as the Sacrament of his body & blood, and of thankesgeuing.

This then being cleir, that there is no institution in the old, nor yet ī the new Testamēt, but as moste faythfully & cairfully the ceremonies, the rytes and the maner of them are declared, so shal we obserue the names to be moste properlie attrybuted vntounto them. For this we may eissally obserue, the trauell and studie of the Spirite of God to be, that as the ordinances of God are moste clene and holy in them selues, so they be exempted from all matche & patching of the foolish imagination of mans hart. This rule therefore may serue to try all strange & bastard īstitutions of man, croppen in the place of the trew and faithfull ordinances of God, which hauehave obscured, adulterated, and defaced the Germane ceremonies, left and deposed by our onelyonly Law maker, Iesus Christ the wosdome of his Father.

What are ye able, Sire, I pray you to say agaīst this argumēt? Al the ordināces of God are so set furth in the scriptures, that nether is there any ceremonie pretermitted, nor yet is the name of the whole action passed by with sielenc… Nether is the name of your masse conteined in the Script…res, nor yet the cerimonies vsed in it, prescriued by our Sauioure.The name of the masse is not in the scriptures. It followeth then that it hath nothing to do with the institutions of our Maister Iesus Christ.

To your subterfuge pretended of Clemens and Ignatius when as I shall answer to the authorities of the Doctors cited by you, there shalbe declared the meaning of them, and how they vsed that word to no such thing as ye meane Clemens if he wes the Scolar of Peter, I know not, but sure I am that if he wes his Disciple, and these his workes which be set furth in his name, that Peter should think him worthy of the stryppes, for there is ether nothing, or verie lytle, that sauoreth of the breist of that Apostle, in this Clemens.

This I wold ye should receaue, rather of the mouth of Eusebeus nor myne, who writing in the sext boke and. 11. Cha. of the Ecclesiastical historie of Clemens Alexandrinꝰ, what vnlefull testimonies he vsed,Here may be sene how sure grounde the papister hauehave for their masse. reckynneth this your Clemens Epistle. Ignatius writeth in Greik, the interpretors ignorant of that language, or els not throughlie vnderstanding latine, yea, and not knowing the meaning of the Author, turneth by this word, Missas celebrare, where the godly writer Ignatius, vseth these wordes, foreign or such wordes signifeing, not els but to cōuene, assemble, & gather the people together, to the seruice of God. This may appeare euidently in the place of Socrates, that is in the thrid boke, of the tripertie historie, writing of Melitiꝰ. foreign which place is turned by Epiphaniꝰ, the followers of Meclitius, made masses apart, the author meaning no suche mater, nor yet the turner of no such masse as we hauehave sene,The abbote is deaceued through ignorāce of the Greik tongue. but onelyonly that they conuened apart by them selues, & so abstracted them selues from the rest of the Congregatiō The ignorance of this language, deceaueth thee glorious Doctor, howsoeuer thou be puft vp in thy owne consaite and playes King harrad amongest thy owne companions, lyke vntounto thy self: but hereafter we wil hauehave better occasion to speak of this mater, in the conference of the Doctors.

There is yet an other shift, pretty as appeares to this Author, which is, that the Fathers conuened at the councill holding at Nicea, to refute the herysie of Arius, inuē ted this word, foreign and an other, whereby they tearme the Virgine to be the mother of God. foreign not Theothitos, as ye do write ignorantly, & the thridt in our own tongue Trinitie, which wordes sayeth this Author, are not found in the Scriptures, what if I shal deny this, vntounto this new start vp Doctor of Carrick: How is he able to proue it, if he vnderstandeth not the language, that the Scriptures were first written in, by the finger of the holy Goste.

But to come nerrer, what albeit these wordes be not found, seing it is moste certane, we hauehave the mater expressed by the wordes, at large declared in them, so that any man that shal here these wordes pronounced,The papisticall Doctors can not shaw fed what lā gauage the name of the masse is come. incōtinently knoweth the mater, being moste properly and euidently shawen by the wordes. But this word masse I pray thee, what affinitie hath it with the mater signifieth by it, which nether it self is found in the Scriptures nor the mater signified by it. I pray thee, let me know the signification of it? or what cuntrie language is it? I know that some of your men trauelleth to draw it from the Hebrew, some affirmeth it to be an latine tearme, receaued in the great dekay of the latine tongue▪ What euer it be the Authors can not conuene vponupon it, some affirming one thing, and some an other. It is moste probable that it proceadeth from the ryte of the Sacrifices of the Greikes, who in the end thereof vsed some certane solempnitie in geuing leaf to the people to depart saying. foreign according to the which ye say. Ite missa est. crossing the people with an emptie chalice.How ita missa est came in firste. I myght take occasion here to speak somwhat at more large of this mater, if my purpose were not to waite vponupon this Author, & nowayes to pas by him.

Now followeth to intreat somwhat of the diffinition of the masse,The abbottes first di…finition of the papisticall masse. giuen by this glorious glosare, an he giues first, which is this.

That the masse is noght els, properly but the Sacrifice of the Lordes body, really contened vnderunder the formes of bread and wine, institute by Iesus Christ in his latter Supper, in remembrance of, his death and passion.

Hereafter he interiectis this disputation of the name of the masse, and then as new hauing digested his wyne, he returneth and assigneth an other diffinition which is this. The masse I vnderstand to be a commemoration of Christes death & passion, in the which the bread and wyne are cōsecrated,The abbottes Second diffinitiō of the said masse. according to Christes institution, and the body and blood of Iesus Christ, vnderunder the forme of bread and wyne are offered to the Father of heauen, and are receaued as the heauēly food of our soules.

This fare this Author, any man that conferreth the one with the other, may consider easylie how necessarie it wes to this Author to assigne this new and last diffinition, because of the great imperfection of the formare. Alwayes, howsoeuer he is troubled with him self, to patche, sowe, clamp and set together such peaces as will neuer aggre, let vsus procead to the examinatiō of the treuth of his sayinges.

This I vnderstand to be the maner of teaching of the Logique Scooles,What diffinition is required according to the scoole men. and namely of Aristotle (whome to not without cause, the Scoole giueth the praise and prerogatiue) in the sext boke of his Topickes, where he of set purpose entreateth of the conditions, properties, and qualities of a laufull, diffinition, that it shall hauehave it that they call Senus, which being as it were confuse, because it extendeth the self to other members nor it that is ī question, they do adde differences, which shall so properly apperteyne to the mater, that is spoken of that they shall declare the nature and the substance thereof, so that there shal nether want nor be superflous any thing therein, but deuide, discerne and seperate it from all others, our inuerted Silenus, in the former explication, taketh the masse to be a Sacrifice, but because there be many kyndes of Sacrifices, therefore he addeth the rest, that it may be knowen to be a Sacrifice of such a kynde, and thus seperated from all others.

Now hauehave we to consider how iustly he doeth call it a Sacrifice. All Sacrifices, whatsoeuer thou shal here of in the Scriptures, albeit they be many in nomber, yet be they all redacted to this strate, that ether they be of the no… ber of thē that the Greik calleth, foreign or foreign yea & sōtymes foreign whereby men doeth testifie, and oppenly witnes them to receaue all thinges out of the handes of God, and for his wonderfull and inestimable giftes and benifites, offerreth the Sacrifice of thankesgeuing vp vntounto his maiestie.What significatiō the sacrifices in the scriptures may hauehave whereof the first, reid here Of this sorte were they Sacrifices appointed in the Law, and called solide offerringes libations, the first stuctes, oblations, peace offerringes and such others, whereby the people sometymes did testifie there Religion, sometymes did vse them in maner of supplication, to search the fauon… of their God, now to practise with them selues the obedience and louelove that they owe to their God, in consideration of his liberalitie, yea, and now to stirre vp their hartes to the trew and vnfenyed feare of God, and all together moste chieflie to renew the remembrance of that blissed and happy couenant which it hath pleased the Eternall to make with them.

I do think ye wil not minishe the glorie and prerogatiue of this your owne doghter, whome ye flatter so busylie, as to put her in the rank of these, seing ye ascribe vntounto her remission of sinnes, Er opere operato. For thus speaketh your gostly Fathers the Scoole men, with the whole rable of Sophisters, vntounto that vndefyled lady, who is ready to ioyne with eueryevery shauilling, and also is at all tymes ready deckt to him, that hath the price in his hand.

Of this kynd of Sacrifices, ye do not tak the masse to be, as may euidently appeare by your boke, where ye set her vp, euen with the Sacrifice of the croce, as we shal after here

The other kynde of Sacrifices be,The second significatiō that the Sacrifices expressed ī the Scriptures hauehave when an oblation is offered vp for a sinne, whereby it is redeamed before God: and this is called a propitiatorie, expiatorie an sacrifice of satisfaction, as by the which the wraith of God is appeased, satisfaction made to his …ste and ryghteous iudgementes: so that the sinner purged and restored vntounto puritie and iustice is in fauor with God, by virtue thereof, seing it hath power and force, to wype and washe away sinnes. And this name had they offerringes in the Law, that were ordeined & appointed for remission of such sines as were committed, euerie one in the own kynde, not that they were able of them selues, or had that force, but because they were appointed to this end, figuring that Sacrifice which is onelyonly worthy of that name, persyted by our Sauioure Iesus Christ vponupon the croce, putting end and syne to all Sacrifices. If this Iowel and block of yours, shalbe of this kynde, it falloweth well that she forgiueth sinnes. And not without cause ye beck and bowe to her so earnestlie, that is, by virtue of that action that God remitteth sinnes.

But here wold I glaidly inquire, whose sinnes are remitted, whither the sacrificer or the beholder, of the which I am sure no man knoweth (for the moste parte) any more, but that he sees the murgeons played, a disguysed preist, somtymes pufting, somtymes blawing, somtymes dreaming, now as it were walking out of his slepe, now turning his face to the people, now to the Alter, now crosing, now bowing him self doune, now murmilling, somtymes displaying furth his handes, now cōtracting them. And fynally doeth not els but gaseth vponupon the swellowing ouer of a peace of bread, and the vglie and shamefull licking of a cuppe, without any ciuilytie. If in the beholding of this lyeth, remission of sinnes, in deid they are easie to be pardoned.The harlot preist …iceaued the simple people. If we shall say that the preist as he taketh the whole to him self, so onelyonly obteined he forgiuenes of his sinnes, then the people is heauily intreated, and at an euill point, when the harlote and the ignorant preist shall hauehave the whole. This is mirrie to refresh the reader, and yet is moste trew, for this wicked and deuillish opinion of remission of snies by masse, hath enuennomed all Christē dome and drowned it vp so, that she allone wes esteamed to be the lady, the plyght and souerane Anchor, yea, and the porte of all benediction and Saluation. What blasphemie and derogation, to the blood of Iesus Christ? To his dignitie, honor and preisthead, hath proceaded hereof? as it is now manifest to euerie one, so in the refutatiō of this, we are driuen to speak somwhat. And firste wil I demād of this Romish Doctor: where did he euer here that theie wes any Sacrifice instituted without a Sacrificer?Christe alone is the preist and none other.

We knowe that the Author to the Hebreues, Vendicates the dignitie of preisthead, wholy to our Sauioure, whose preisthead he calleth there.foreign that is to say, of that nature, that it can not be transferred into an other.

The argument of the Apostle is verie cleir, in the 7. Chap. where he giues the cause of the multytude & pluralitie of preistes, euerie one succedinge other,Hebr. 7. because they were mortal and subiect to death, ād so could not remane.Why in the olde Lawe ther wes many Preistes But no such infirmitie falleth in our preist the Lord Iesus who hath offered vp him self in a ful satisfaction and recō pence, for all our sinnes and that ones, the vertue whereof remaneth perpetually, and yet desisteth not to execute the other parte of the office of the preist, euer interreading at his Fathers handes, for the offences of the people, euer liuing as the Apostle sayeth, for that cause. How then can this Sacrifice stand without a preist? How can there be any oblation without a Sacrificer?There is no shedding of blood in the masse and therefore no remissiō of sinnes

Secondly, we be plainely teached by this same author that there can be no remission of sinnes without effusion & shedding of blood. In your masse there is no shedding of blood, for ye call it on vnbloody Sacrifice: but how iustly after shalbe cōsidered. How then darre ye promise to your selues remission of sinnes thereby.

Thridly, if ye will pertinatiouslie insist, and will it to be a Sacrifice, necessarly it shal follow, that it that is offerred shalbe slaine. If Christ be Sacrificed in euerie masse, then shal he be moste barbarously and cruelly slaine euerie day, in ten thousand places, for ye affirme plainely,If Christ be offered in euerie masse, as the papistes say, thē must he be slaine eueryevery day, aboue a thousand tymes. that ye offer him vp vntounto his Father. This is not myne, but the Apostles argument in the same Epistle, if it had bene neidfull to him to hauehave offered him self ofter then ones, then should he hauehave suffered oftentymes, since the beginning of the world. It followeth then cleirly that since ye take vponupon you to offer him vp at all tymes in euerie corner, that ye do that, that is in you to put traterous and blody handes vponupon him. Your shiftes and subterfuges are well knowene to me, firste that ye christ not successors to our Sauioure, as if he were dead and vtterly taken away, but suffraganes of his Eternall preisthead. But if the wordes of the Apostle be well examinat and considdered aryght, they do proue manifestly, that nether neadeth he a successor nor yet a suffragane, seing he is euer leuing, and ready to execute, yea, and executing his office, euer present with his Church, and neuer intermitting the office laide vponupon him by his Father. And this his Sacrifice he dide ones offer vp, by vertue whereof remission of sinnes is obtened, to all that beleued. In the office of intercession, he is cō tinually occupyed, as we hauehave somwhat touched, so that in no part of his office, can he be ether esteamed sleuthful, absent or so occupied to require a Suffragane, ether yet mortal and subiect to death, that he should neid a successor.

Hereby I trust it be sufficiently declared, your masse to be no Sacrifice, and so your diffinition to fal in that point, and so hauehave ye to lybell new againe.The papistes subteltie & deceat in taking away one part of the sacrament. To that ye say the Lordes body is really conteined vnderunder the formes of bread and wyne, I wonder ye make no mention of the blood of our Lorde aswell, as of the Body, but in this ye shaw well where ye learned, to wit, at Sorbone, and not at the Scoole of Christe: for Christe instituteth and vseth two seuerall simboles of his body & blood, bread & wyne, but you as ye are teached of your maister Sathan; doeth think that, nawise neidfull. In token whereof ye hauehave debarred all Christianes, except a certane shauelinges, from the one part of the Lordes table, and hath reserued the cuppe all whole to your selues, and in deid, God be praised, it is not euill sent vponupon their boched faces. Albeit that Iesus Christ the Author hereof doeth plainely command, that all shall drink, and this wes euer practised in the primitiue Church, yea, and euer reteined by the ancient Fathers, howsoeuer ye take vponupon you, in your stinking diffinition, that it wes so instituted by our Sauioure, in remembrance of his death and passion: so lyghtly not onelyonly do ye pas by the holy ordinances of God, but also the shedding of his blood.

In the Second diffinition which appeareth to conteine a certane correction of the former,Ane answer to the secōd diffinitiō of the masse. Ye call it a commemoration and remembrance of Christes death and passion. In deid it is certane that our Sauiour willed and cōmanded that action which he had practised, to be done in commemoration of him, and after him Sainct Paule giueth charge lykewise, that how so oft we shall eat of that bread, and drink of that cuppe, we annunce and furthshaw the Lordes death till he come. But the masse to be that action, ether yet to hauehave any affinitie with it, being altogether als contrarious as the heauen and the earth, lyght and darknes, the day and the nyght, he is more nor mad, that tholeth hī so to be persuaded. But of this repugnancie we will hauehave more ganing occasion to speak, when as we shall atteane to that place, where of set purpose, you do handle the aggreance of the masse with the Lordes table, and the diuersitie. Where ye pretend the bread & the wyne to be consecrated (execrated I darre say boldly for consecration hauehave ye none) according to Christes institution.In the masse there is nothing-lyke the Lordes Supper. I trust there be none that euer hath sene the action of the Lord Iesus practysed, ether yet hath red the wordes of his moste blissed institution, that will consent or aggre thereto, for in his action we read plainely, that he take bréad, gaue thankes, brake it, gaiue it vntounto his Apostles, and lykewise did with the Cuppe. In your masse, what is lyke this? First there is no thankes geuing, or any that can be pretended, since it is in a forrane language, it is euē as there were none: there is no breaking of bread,1 Cor. 14.23. nether yet distribution. What can it hauehave then lyke vntounto the Lordes institution?

To the offerring vp of the body and blood of Iesus Christe, vnderunder the formes of bread and wyne to the father of heauen, I am assured there is no such thing in the institution of our Sauiour, shaw your warrand, produce your commission, the action I hauehave rehearsed, wherein there is no such thing to the iudgement of all. But if ye will say: it is here conteined:There is no commandement in Christes institutiō to offer vp Christes body do this in remembrance of me, this sentence is relatiue to the action preceading, so that there can be no mention at all, in this whole institution. By whome ye will the body and blood to be receaued, as the heauenly foode of our Soules, it is incertaine whither of God, or of vsus, be lyke ye wold meane of God, seing ye hauehave spoken of offerring immediatly before: as ye should meane, that as it is offered by vsus vntounto God, so lykewise is it receaued of his part, which in verie deid is a strange maner of speaking and vntrew: for who did euer here that the Sacramentes giuen and appointed vntounto vsus by God, as a moste speciall benefite and comfort, that euer they wer commanded to be offered to God, or so receaued of him? I am not ignorant that, that thing which is done according to his holy ordinance, he is co… tent with it, and in that consideration receaueth it.

But here we speak of offerring of our part and receauing in that respect, of the part of God. We are commanded to vse and practise his holy Sacramentes, whereby we testifie our Religion, and witnes our obedience vntounto God, but to offer them vp vntounto him, this did I neuer here.

In deid the body and the blood of Iesus Christe, represented by bread and wyne in this Sacrament, being receaued according to his holye institution and ordinance, and no wayes els, I knowe to be the foode and nourishment of the Soule, of the faithfull receauer. If this be your mynde in the latter wordes of your diffinition, then doeth the latter part moste ineptlie and improperlie aggre with it that preceadeth of the offerring.

This farre hauehave we trauelled with your fond diffinitions, and als shortly as wes able, and more shortlie nor the mater should require, if we should not hauehave occasion after to speak somwhat, as ye trauel forwarde in the explication of your owne sayinges.

It that ye adde to your former diffinition, I can not tel what triflus orations īuented & deuised as you say by the ācient Fathers, & that as seames to you moste iustlie to decore the Maske. I answer vntounto you, that all proceadeth of a Fornace and one Author, to wit, the Deuill for as the principall is blasphemous, so is all that is ioyned wi…h it, and pretex not such godlie orations, as be vsed in the holy Communion, for there is nothing there, but it that is drawen out of the Scriptures of God, and practysed accordīg to Christes holy institutiō & ordināce.In the cōmuniō there is nothing added to, nor deminished away, by vsus, from Christes insticution.

For the prayers which we do vse before the table of the Lorde Iesus, we repute no part of that holy action, but onelyonly vse them to inflāme and stirre vp our dul hartes, to the due consideration of that great mysterie, to the practise whereof when we approche, we do nothing which the Lorde Iesus did not, nether yet omit we any thing which we finde that he did, and commanded vsus to do, but in your masse, if the Collettes Pro Pecore infirmo (I wil not say for a seick sow) Pro Partutientibus. Pro Defunctis. Pro na… uigantibus and such others be omitted, Sire Iohn is not worth his Six blankes.

Now hauehave we to consider, the reasons and argumētes, whereby this Romish Doctor trauelleth to confirme his fond diffinitions. Iames as he is introduced, requireth a probation of Scripture, for iustification of the which is adduced an part of the wordes of the institution, out of Lucas and Marcus: do ye this in remembrance of me. By the which wordes (sayeth this Gospeller).

He commanded his Disciples to consecrate the bread and the wyne, as he did, saying, this is my body, and so he institute the consecration, and by the consecration, the verie body and blood of Iesus Christe our Sauiour, are contened vnderunder the forme of bread and wyne, by the power of y^e Lordes word which is omnipotent, according to this ye shal mark the godlie Ancient sayinges of Chrisostome, written in this maner. It is not man that maketh our Lordes body and bloode of the breade and wyne, and so furth.

Whereupon first we shall obserue, the olde practise and shift of sathā in the recyting of any place of Text,A crafte of Satan alwayes to punish and cut of the scriptur… alledged or broght in for his purpose, that euer he rehearseth a certane portion or part of the text, & neuer the whole sentēce. Why is not the whole action recyted? This hath bene a great occasion of these wicked errors, we are now troubled with all, and principally in this mater we hauehave now in hand, for hereof hath proceaded that there wes nothing Iudged to appertene to this action, by the aduersaries of the Euangle, but onelyonly this sentence, this is my body, & that not pronounced plainely,Onelie the Papistes tuk these wordes, This is my body and left out the rest. but mumled and blowen vponupon the bread, and so of the Cuppe, as nether the thinges preceading, nether yet the commandement ensewing, should hauehave any place in this action, the fructes whereof are, that not onelie the sentence is vtterlie wryed and peruerted, but the wordes altered, changed and adulterate which no man of a sober wit can esteme to be attempted, without a great Sacriledge. For as deprauing of sentēces, bringeth in all corruption, so innouation of tearmes, vsed by the Spirite of God, can procead of no sobrietie, whosoeuer be the Author and inuenter of them.

Of the one we hauehave the horrible and monsters mother of all impietie, transubstantiation and real presence, dinging Christe from the ryght hand of the Father, taking from him the office of preisthead and mediation, in that that it leaueth not to him the proprieties of the manlie nature, pernerting and exstinguishing the ordor and effect of a Sacrament, ascribing vntounto our Sauioure a phantasticall body with Marrion, and fynally affixing him to a certane peice of bread at the appetite of a filthy whormōger, not vnlyke to that, that we reid in Theotritus, and after him in Virgile in his foreign where they gaue such strenth to the versis of Inchanters,To whō the Papistes are lyke. that they moue Iupiter, the Sonne & Mone to fal out of the heauen and discend in their bossomes.

I wold this glorius gloser, should hauehave red Bonauētura and Stotus, otherwise called Doctor Subtilis, and suche others in the impugnation of this wicked and deuillishe impietie, set furth by Nicolaus Secundus, and Innocentius Tertius, men replenished with al fraude and decepte Sonnes of the Deuill, who expresly after that they hauehave impugned and defaced it, by all good argumentes and authoritie, against their own consciences and all godlines, are rauished and caryed away, to reuerence that wicked saite, mother of al defection and apostasie from God, rather then to declyne a iote from it with the manifest treuth

Many other absurdities may be gathered, enseuing and following hereof, but in deid my purpose is not to werie my pen any more instantlie in this mater, but wil reserue it ether to a particuler treatie,The abbotes purpose is to stablish the wicked …. when God shall send the tyme, or then to the conclusion of this boke: alwayes I darre promise that the sober Reader shall hauehave yneugh, euen in this same worke to be satisfied with all, for as the mater shall require, & the occasion serue, we shall bring in such thinges as shalbe in any wise necessarie. For albeit this Author is euer at the body and blood, conteined vnderunder bread and wyne, & so gnashing him, as it were, with his teith, yet his principall purpose is not to establishe transubstantiation, but to flatter, cullor, and trymme vp his Leprose doghter, the stinking and filthy masse,

The papistes alwayes brage of Peter & Paule & yet …ollow thē nothing as may well appeare.To returne to our purpose, the sentences being thus boldie, without any shame peruerted, followeth consequentlie the innouation of the wordes, with the sembladle rashnes and temeritie, that be lyke they hauehave altogether con…pired to destroy the whole forme of Religion, planted by our Maister and Sauiour. For if Peter or Paule should now reuyue or, go a Thort, to se the maner and the ordor of those that brageth moste of the Apostles.

What should they find? Any thing lyke that, that they teached? any thing aggreing with that ordour thay plāted? I am sure, nothing. For they should not onelie perceaue the forme of the whole Religion peruerted, but lykewise the wordes changed. Should they allow this empyre that is cruelly exerted vponupon the consciences of men? This importable burthen of dayes, monethes, tymes, cerimonies, rytes, customes, and suche vanities which they did vtterly damne? This holy water, and burning of Candles at noune dayes (for euen as the inchanters and socerers can do nothing without Fyre,All that the Papistes now vse by the doctrine of the Apostles is vtterlie damned. so alwayes in your vanities Fyre is iudged necessarie) this masking clothes, in…ocacion of Sainctes, Purgatorie, & your q…hispered and m…led masses in e…erie corner, wold they approue? I am assured that by the exemple of their Maister Christe, they should wheip you out of the Temple, in moste shamefull and ignominius maner.

Did they euer vse this word, which thou continually hath in mouth of consecration,The Papistes oght to be wheipped out of the Churche of God. ether yet the Eu…ngelistes: They do vse euer speaking of the mater of the holy Supper, the wordes of foreign or foreign that is in our tongue, of benediction or thankes geuing. Shall these wordes, dyted by the holy Spirite of God, be so broght in obliuion, that I can not tell what other wordes shalbe receaued in their place of the inuention of man, whosoeuer is the inuenter of them, all is a mater. Of this rank we hauehave the ministers of God, called preistes, the holy communion called the masse, or the Sacrament of the Alter, and to be shorte, the whole ordinances of our Sauioure, not onelyonly in the opinion and forme adulterated, but the wordes changed and innouated.

This is the reuerence that these holy Fathers beareth to the worde and institutions of our Law maker, the wisdome of the Eternal Father. Now I ask of you, what do ye vnderstand by this worde of consecration, for there is no such worde found in the Scriptures, at least, God hath giuen no such power, to wordes spoken by man, that they may alter and change the substance of dead and insensible Creatures.

Trew it is,13 Tract. vponupon Iohn. that the worde passing or being ioyned to the Element the Sacrament is made, but Augustie shaweth the reason, saying, not because the word is spoken …ot because it is beleued, and I pray you who beleueth the worde? The Element or the faythfull. I think ye wil not be so impudent, as to affirme that the watter in baptisme beleueth the promise made in the same, and no more shall ye proue the breade and the wyne do, ether vnderstand, or yet beleue the wordes whiche ye quhisper to them. But to what end shal we dispute with you of consecration: which we reid not in the wordes of our Sauioure, nether yet geueth he any cōmandement so to do to his Apostles and Church.

For in this that he commanded them to do that, in remembrance of him,Because their offerrings wanteth the promes they be altogether blasphemous as he assureth them of well doing, when as they shall practise that action, euen as they had sene him do, so he bindes them strictly to the obseruation of euerie iote of that action, he had practised in their presence, for if thou shall transgres and break the commandement in any poynt, be it neuer so smal in thy iudgemēt, thou, no dout, shall peruert the whole action, thou hath no promise (which taken away) there remaneth nothing of that, that is here offered: so now thy whole action turneth to a mere blasphemie.

We know, and I truste it be not vnknowen to you, that the ordinances of God consisteth in two pointes, the commandement and the promise, as in the mater of prayers,Psal. 50. cal vponupon me in the day of thy trouble, and I shal here thee, the commandement is geuen to cal vponupon God, the promise is annexed: I shall here thee, if thou shall break this commandement, darre thou, or can thou assure thy self of the promise that is to be hard of God? I think not.

In the action of the Lordes Table, the cōmandement is geuen to practise that action,The actiō of the Lordes Table haeth a commā dement, and a promes. in remembrance of our Sauioure: that is to say, to take bread, giuegive thankes, break it, make distribution of it, the promise is subioyned, This is my body, which is broken for you.

Thou deuiseth here and inuenteth, I can not tel what a consecration, thou maketh no distribution, and yet wil thou assure thy self of the promes? How vainely euerie man may iudge. But here thou will say pereuentur, that this worde is vsed by some of the Ancien latine writers, it is a receaued worde, adding nothing vntounto the action, but onelyonly declaring it that is ment by these wordes. This is my body. To this I hauehave already towardes the word, declared my iudgement, that in the action of God we oght with no les religion reteane the wordes of the Spirite of God, nor the forme and ceremonies of the action it self.

In this I regarde not the authoritie of any, what antiquitie and estimation soeuer shalbe pretended. But to ꝓceid to the mater I wold not that ye, albeit ye will seme to aggre with them that vseth that word in the terme, yet should altogether disagre with them in the mater. For they (of the moste ancient I speak not of the Scóole men) in the great decay of the latine tongue, and ignorance of the Greik, did vse this word to expres no other thing, nor that which the Euāgelistes meaneth & signifieth by thanks geuing or blissing, so that they referre it not to the wordes of the promise, that ye call the wordes of consecration, but to expres that (he gaiue thankes or blissed) which is not altogether intollerable, albeit it lacke not iuste cause of reprehension

Further it is a thing more then manifest,The hole ꝓceding in the papistrie, wanteth not great prophanation of the holie mysteries. that all Sacramentes consisteth in these two, to wit, the word ād externall Element. This word, whereof principally dependeth the virtue and strenth of the Sacrament, is not to be takē for a certane quhispered or mumled wordes, or a son…, rather without all sense or fayth, not vnlyke the magick incautions, but rather oppenly and plain…ly preached, that may teach the auditorie, what is ment by the visible signe: whereby it may euidently appeare that your whole proceadinges in the papistrie, lacketh not a great prophanation of these holy mysteries: where it is thoght suffic… ent, if the preiste, the people gasing vponupon him, without all intelligence, should blowe and br…th out the wordes that ye call of consecration. For it is plainely commanded, that all be recyted in a strange tongue, yea, and that the wordes be not pronounced,The soūd of the worde vanished but the vertew th…reof by …eth. but rather murmured with a rauk voice. But farre otherwise we be teached by Augus…ine. Let the word be ioyned with the Element▪ and then shall we hauehave a Sacrament, for whereof proceadeth this great virtue of the water, that when it shal touch the body, it shal purge the hart, but by the working of the word, not because it is spoken, but because it is bele…e…. For in the worde it self, the sound is an thing that p…s…th, and the virtue an other thing, that remaneth, this is the word of fayth that we preach, sayeth the Apostle, so in the Actes of the Apostles,Rom. 10.8. by Faith purging their hartes. And Peter the Apostle sayeth, that Baptisme maketh vsus saife, not by the wyping away of the fylth of the fleshe,Acte. 15. 1 Pet. 3.21. but that a good conscience maketh requeist to God. This then is the worde of Faith that we preach, by the which, that it may hauehave the strenth to clange, Baptisme is hallowed. So we may euidently perceaue the mynde of this godlie Author, to require and vrge preaching, which engenders Faith.By preaching of the word is faith īcreased. We neid not to spend much tyme in this mater, seing it is cleare what our Sauiour did, what he cōmanded to be done, what the Apostles practised to his imitation, what the godly Fathers followed and approued, yea, and what the Church did euer reteane, so long as there remaneth any spunk of integritie in it: and so shall we obserue euē from the begining, that cōtinually when God offered any signe vntounto the Fathers, to their instruction & confort, that euer he ioyned the word with the Simboles So that we may clearly vnderstand, that the Fathers neuer did meane of no such magicall consecration made by a certane whispered wordes, rounded with the Element, after the abuse of the papistrie but that the promise should be pronounced with a loude and cleare voice, in a familiare lāguage, the which being preached to the people, might lead them as it were by the hand, to that, that is signified by the whole action. For this that is recyted by Augustine of Baptisme, no dout, apperteaneth also to the Lordes Table, and to all Sacramentes, practised since the beginning.

Now consider with your self how miserablie ye are deceaued, how maliciously being enuennomed with a wicked opinion, ye wrye & wreast, the sayinges of the Scriptures and Doctors,What the papistes vnders… ād by the word ioyned to the Sacramētes out of their naturall meaning, to establishe and confirme your fore conceaued error.

I knowe that by this word, ye will meane that assone as euer these wordes: this is my body, are spoken, immediatlie the substance of bread is taken away, and the body of Iesus Christe ent…reth in really, naturally, and substantially, euen the same body that wes borne of the Virgine, wes crucified, scur…ed, buried, ascended into the heauen, and sitteth at the right hand of God the Father, which is a deuillish assertion, and expres against the Scripture (affirming that the bread remaneth still bread and the wyne, vyne) and against all naturall reason, that a body may or can be in mo places at one tyme, and also against the nature of a Sacrament, wherein the Simboles and Elementes do represent vntounto vsus the thinges signified,August. Tract vponupon Iohne. 50. and are not the self same thinges, albeit the names be attributed vntounto theme, against the authorities of the Fathers: and fynally this detestable opinion of the Papistes sauoreth of the herysie of Mar…ion, who attributed vntounto Christe a phantasticall bo…y, which of necessitie shall follow, if he thus shalbe in euerie …omer, against the proprieties of the naturall body, which being taken away, his office of mediation and Preisthead muste vanishe and fall.

Of the omnipotencie of Gods worde, ye hauehave not to brage in this mater, for howsoeuer his worde is almighty, if his will be not ioyned with the word, it is nothing. But thou will collect his will of the wordes: this is my body. In deid if the wordes of the Scripture shalbe alwayes vnderstand, euen as they are spoken,1. Cor. 10 then shall we proue Christ to be a Rock Stone, according to the sayinge of the Apostle, to be a wyne tre, to be a doore, and the way, & so furth. Let vsus here then Augustine in this mater. To this answereth Augustine in his Epistle to Bonifaciꝰ. 2….Augusts Eipstile. to Bonifaciꝰ. 2…. If the Sacramentes (sayeth he) should not hauehave some aggrement and similytude, with these thinges which they represent, then shall they not be Sacramentes. For of this similytude, oftentymes they take the names of the thinges them selues. Therefore, as after a certane maner, the Sacrament of Christes body, is Christes body, the Sacrament of Christes blood, is Christes blood,August. con. Adamā. Manichesi. so the Sacrament of Faith, is Faith.

And writing against Adamantus Manicheus plainely, our Maister Christe douted not, to call it his body, when he gaue the fygure of his body. And vponupon the thrid Psal. wonderfull (sayeth he) is Christes pacience,Augusti. in the. 3▪ Psalme. in that, that he receaued Iudas to the Banked, in the which he cōmanded, and gaue to his Disciples, the figure of his body & blood. Of the which Authorities of this godly learned Father, we may easylie answer, this speaking of our Sauioure, to be Sacramentale, Me…onymical: and so his wil to performe any such thing, as thou falsly gathered, in no wayes to hauehave bene. For we giuegive that reuerence vntounto our Sauioure and Maister, that there is nether inconstancie, lyghtnes, nor repugnancie in his worde, nether yet do we think these wordes spoken of the bread, to be otherwayes vnderstand or exponed, nor they that after followeth of the cuppe, where of necessitie ye must grant als many fygures, as there be wordes. Shall we say that the cuppe is the New Testament… ▪ Or the cuppe is the blood of the new Testament? Here thou can not eshew, how good a Gladiator, or Fensare soeuer thou be, turne thy self in al… many formes and shappes as euer did Protheus, here shal thou stick fast.

Shall these wordes be vnderstand, euen as they are spoken? I truste ye will not say that: then must it follow that there is a fygure, and howsoeuer thou shall expone the wordes of the cuppe, thou shalbe driuen to grant the same of the bread:As the cuppe is the couenant in the blood so is the bread the couenāt in the bodie of our Sauioure Christe. for no thing can be said or alledged of the latter part of this mysterie, that is not to be vnderstand of the former. So now then as the cuppe, by the interpretation of Lu…e…s and Paulus, Is the couenant in the blood of our Sauioure, the same shall we affirme of the bread, to wit, that it is the couenant in the body. Now striue, cry out, laubour, trauell, and do what you list to inuert this, thou shall hauehave to do with the holy Spirite of God, declaring plainely that the will of our Sauioure is in no wayes concurring with such an omnipotencie, as thou & thy fellowes hath forget, of these wordes, this is my body, fondly and vainely exponed, after the letter. I pas by the common maner of Scripture, calling the Circumcision by the name of the couenant, the Pasouer lykewise, whereof they were but Simboles and signes, and suche other places, seruing to this purpose, and will pas forwarde to the wordes of Chrisostomus, which this glorius Doctor, who will seme to be so beasy and diligent, notes to be written in the. 48. Homilie vponupon Iohn, where I darre boldly affirme there is no such mater nor wordes, for that homilie is written vponupon the. 7. Chap. of Iohn, and is spent wholy vponupon the obseruation of the Sabboth

Hereby it is easy to perceaue how vainely ye ascribe such reading of the Ancientes vntounto your self, as in your writinges ye …ake vponupon you, that ye will seme in the eyes of the people, to be the onelyonly he in this Realme versed in antiquitie

And now to say my iudgement frely, I truste ye hauehave no workes of such men as ye draw your authorities out of, but onelyonly hath, I can not tell what lytle scabbed trea…es of Eccius, Cochleus, Hosius Stanissans youre new start vp Campion,Eccius, Cochleꝰ, & Hosius Stanissaꝰ be the abbotes companinos. and of such others of your factiō, and taketh out of them, such thinges as ye think may serue to your wicked and blasphemus purpose.

What credite now, or what authoritie oght to be giuen to such places, as thou draweth out of the Doctors, who …elyke neuer hath sene there workes, nether yet knoweth to what purpose they speak, if they speak of their owne mynde, or of their aduersaries, whither they speak by an interrogation or conclusiuely, and determinatly, whither they speak foreign that is excessiuely, to extoll the dignitie of the mater they hauehave in hand (which is not …are in this Author) or simplie. Thus the Text it self is to be considered, that it that preceadeth, being conferred with it that followeth, the mynde and sentence of the Author, may be knowen perfytlie.

Not that I will hereby damne yong men,It is moste shame for him that taketh vponupon himself greatest perfection to be found an ignorant. who ether excluded by tyme, or els lacking bookes, muste giuegive credite to good authorities, but in this man who will seme to be an other Anacharses Inter Sordidds Scythas, it is intollerable, who is sequestrate frome the common societie of men, and trauell in the common wealth, hauing not els to do, but that he hath inioyned to him self, that is to ly by a pleasing bray, and cast in stones to trouble the faire and cleare rinning watter.

This thing I say againe is not onelyonly intollerable, but moste worthy of all punishment. But to the purpose, I hauehave said there is no such mater entreated ī the place cited; by this diligent Reader. In deid in the same Author we shall read not vnlyke to this, in his. 83. Homilie vponupon Mathew, his wordes are. They be not workes of mans power propounded, who then made them in that Supper, the fame worketh them now. We occupie the rouine of Ministers, but he that sanctifieth them and changeth them is he (meaning our Sauiour) who did appoint and institute this action.

This in deid being well considered, shal and may be vnderstand, to be spoken more by a Rethoricall amplyfication to extoll the excellencie and worthynes of this so great a mysterie, rather then spoken according to the simple treuth of the mater.How the wordes of Chrisostome, oght tobe vnderstand. It is knowen well ynough to any man that is but mid way familiare with this Author, that he is somwhat excessiue in such amplyfications, somtymes playing the orator, rather then the simple Theologien.

This I were able to proue particularly by sindrie things entreated by him, if the tyme should suffer, but yet I se no such things in these wordes, whereof you hauehave any occasion to brage or reioice. For in this that he sayeth, they b… no workes of mans virtew propounded. Who did eue… think or teach other? We be well teached by Iohn the Baptiste of that defference, in ministration of Sacramentes, that is betuix the inward worker and giuer of gra…e (who is Christe Iesus) and the Minister, who onel… worketh and serueth outwardly, so that howsoeuer … shall at the appointment of our Maister, Minister and practise the action: Yet is it not the work of mans strenth nor power, nether is there an part thereof to be ascribed to him, but all whole to be vendicat to the instituter, in that, that not onelyonly he commandeth it to be done, and nothing is done, but at the prescript of his commandement, but also he is he, who giueth the power, the strenth, the energie to it, that it may profect and frutrifie vntounto the receauer, and in this maner the cause giuen by Chrisostome is verie good, that he is he now that worketh, who wroght then. So that there is no defference betuix that action, that wes then practised by our Sauioure, and it that is now done to his imitation by vsus, we but hauehave the place of ministers, it is he that sanctifieth and changeth, that is to say, it is he by whose ordinance and commandement, this whole action is hallowed and sanctified. For the action it self, if it shalbe considered, it shall seme and appeare verie vile and of no price, yet seing there is nothing done, but at his commandement, practised by him self, allowed by him, we as becometh well instructed Children, doeth iudge it to be worthy of all reuerence, whereof we hauehave his warrand, being commanded so to do, in remembrance of him till he come.

This then is the sanctificatiō that this Author speaketh of here, and no such deuillishe incantation, as thou wold pretend, which dontles wes vnknowen in the dayes of Chrisostome.

But least thou shal insist vponupon the latter word of changing:what the ancentis vnderstand by changīg in the sacrametes. I will trauell to oppen vp the mynde of the moste Ancient Fathers in that part: for they do vse that worde often, not to signifie any such change, as ye fondly hauehave deuised and inuented: but onelyonly willing hereby, that we should all, before that we shall offer and present our selues to this table, consider the dignitie, praise and prerogatiue of this heauenly banked, that we be here called to, where the same is the banked, and the banked giuer, as this same Author sayeth. We shall consider this bread, exhibited to vsus here, to be the bread of lyfe,Christ is boith the bankede and the bankede giuer. nourishing our Soules vntounto immortalitie. We shall consider these Elementes which he giuen, as sure pledges of eternall Saluation, and of all benefites procured and obteined to vsus by Iesus Christe.

So that we must not go to this table, as to a common table, to farce and stuffe our bellies with bread and wyne, but we muste vnderstand this bread to be seperated from the common vse, and sainctified and dedicated to the holy Communion of Christes body and blood,We must consider the brad ād wyne in the holy Supper to be dedicated to an holy are vse then to feade oure bodies. to declare to vsus that we are not now leuing in our selues, but Christe leueth and rigneth in vsus, we are no more the seruandes and slaues of Sathan, but members of Iesus Christe, that we are now made participant and partakers, of his iustice and ryghteousnes: and that by him we hauehave remission of our sinnes, so that now albeit we be in the earth exposed to all kynde of tentation, trouble, and persecution, yet our conuersation is in the heauen with him, on whome our Soules stayeth and feadeth.

This change then that they do meane of, is to extoll this mysterie as it is worthy all praise, and declare with what trymbling, feare and humilitie, we oght to present our selues thereto, because this that wes common bread, appointed for the refection of mans body, is now sanctified to an holy vse, to assure vsus of that coniunction, yea, and liuely perticipation we hauehave now, with the Eternall Sonne of God, who ioyneth him self so familiarly with vsus, that we are now ingrafted so in him, that we now, as it were soucketh our verie substāce, out of his body & blood He is now vntounto vsus, that, that he called him self the wynetre, and we the brenches, he is the head, and we the members, he is shortlie he, out of whome lyfe, ryghteousnes, iustice, holynes, and sanctification, proceadeth and floweth vntounto vsus.

So that this whole change and immutation, is to be referred to the myndes and consciences of the receauers,The chā ge is to be referred to the myndes & consciences of the receauers. & not to any other change, that is in the substances of the Elementes, that be there proponed, but the bread remaneth bread, and the wyne, wyne, albeit they be sanctified to an other more holy vse, as we hauehave said, and shall alter declare in the conference of the Doctors.

This I take to be, and douteth not, but it is the verie naturall meaning of the wordes of this Au…hor, and of all the Anciētes, whē as they speak of any change here. Yet I am not ignorant, that thou and thy fellowes will apply the former sentences, and referre them vntounto the commandement, do ye this in remembrance of me, as hereby, the Lorde should giuegive vsus the charge to sanctifie, or as thou speaketh, to consecrate the bread and wyne, which as it is moste vntrew, and cōtrarious to the simple treuth of the Lordes commandement, so the Author do…th meane no such thing. For the lord did not cōmand vsus to sanctifie bread and wyne, and change them, but that we shoulde take them,Christe commanded vsus not to sanctifie breade & wyne, & to chāge them but that we shoulde, tak them &c. giuegive thankes, break, and distrybute them amongest vsus. and that with all humilytie and reuerence we should eat and drink them, in remembrance of him, as the verie Sacrament of his body and blood, which Sacramentall ceremonie, passeth not the reach and capacitie of man.

And in this whole institution, ones made by him self, he still sanctifieth for euer, the Sacramentall Simboles, to the perpetuall vse and confort of the whole Churche: which this Author Chrisostome signifieth moste clearlie, In that he sayeth: he that wroght then in the Supper, doeth them euen now, so that he still sanctifieth them, by his holy institution and ordinance, that he made then in the Suppere, where he changed not the substance of bread and wyne, but the naturall vse appointed to the resection of our bodies, he turned and conuerted in a Sacramentall vse, to serue vsus by the inwarde operation of the Spirite of God, to the nourishement of our Soules, and vpholding of our Faith.

The Confutation of the Abbot of Crosraguels Mass, Text (1 of 5)

Heir followeth the Confutation of the Abbote of Crosraguels Masse, made by maister George Haye,