The Confutation of the Abbot of Crosraguels Mass — George Hay

The Confutation of the Abbot of Crosraguels Mass · George Hay

Now where it is here obiected, that Christe did cōmunicate onelyonly to his tuelf Apostles, and that we receaue all men and wemen indifferently. It is not clearly declared by the Euangelistes, if there wes no mo then present with our Sauiour. It is moste probable that there wes mo, for it is not to be supposed,Christe gaue a cōmandement to diuide & distribut thebread and also drinke that the godly and religius ladies that cōtinually did follow him, yea, and in the moste troublus and dangerus tymes did not leif him, that they were not present then, when he gaue and left to his Church the moste quick and confortable testimonie of his coniunction with them. But all is a mater, for albeit that it were so, that the onelyonly tuelf were admitted to the Table, yet we know and reades a plaine commandement giuen to them, so to do as he had done: that is to diuide and distribute the bread. Attoure we be well instructed by the Spirite of God, speaking by Paule to the Corinthianes, that he receaued of the Lorde that,…. Cor. 11. which he gaue vntounto them, he subiuneth that they should communicat, and without any defference, all to be admitted, one tarying for another We hauehave the practise of the Apostles, the suffrage of all antiquitie, yea, and ye your selues, how durst ye take vponupon you to giuegive the Symbole of the Lordes body, if ye pretend no cōmandement nor exemple of the Lorde. But this is the continuall practise of Sathan, to damne in all others, that which they do them selues. And in this that we vrge thus earnestly the communion which can not be with out distribution, there is no such danger as thou pretendest, of subuersion of our whole Faith and Religion. For we affirme plainely, that our Religion can not stand, if we shall not beare that reuerence vntounto the ordinances & constitutions of the same, that we decline not one iote from the reule that is layed before our eyes, by the Lord Iesus. And howsoeuer thou vnderstandest this that thou subiunest, that if we shall do nothing but it that the Lorde Iesus did, we shall incurre the same danger of peruerting of all. Whereby appearently thou will affirme in outwarde …nges and ceremonies, that the preceptes be not so firme and established, but they may be innouated and changed, yea, euen in this holy action.

To this answereth Cypriane, in his Epistle, Contra Aquarios. where he affirmeth the preceptes of this Sa…arment to be of moste great weight: and Christe him self, doeth he not pronounce him to be the least (that is none) in the Kingdome of heauen, that shal dissolue or break the least one of his commandementes? Read I pray thee, the 4 .and. 12. of Deuteronomion, and the. 15. of Nombers,Read the Deute. 4.12. & 15. of Nōbers where we be plainely teached, that he will not suffer one of his ceremonies to be changed. Yet we will grant that there is some defference in the preceptes of God. For some we grant to be of that nature, that no wayes we can be absolued from them, as all the preceptes that commandeth and forbiddeth, of the which the whole Law and the Prophetes dependeth, the summe whereof is, the louelove of God, and our nighbour. Others there be that we are not oblist to, but when the tyme, the place, and other commodities requireth and vrgeth, as the Hebrewes were not oblist to offer vp Sacrifices in all places, nor yet at all tymes, but in the place chosen by God, and the tyme appointed by his wisdome. But in these, this is euer to be obserued, that when the commandement is to be performed & executed, then we inuert nor change nothing. We know how Nadab and Abiu were entreated, and Oza for his temeritie and rashnes, and also how Ozcas wes strucken with Leprosie and such others. Thus when thou practissest the commandementes of the Lorde, tho…e the neuer to be drowen one iote from his constitution.The papistes cā not obserue Gods ordinance, for feare of the ruine of their owen inuentions and ordināce Ye take good head that nothing shalbe pretermitted or broken in your masse, of those thinges that ye call Cautele messe: the Pagaines in their Sacrifices, we read with what Religion & attendāce they preceaded, and this libertie shalbe denyed to vsus? Yea if we shall vrge the obseruation of Gods holy commandementes, then is it obiected, that, that can not be done without the ruine of the whole, whereby we may easylie obserue and espy, whatsoeuer they bragge of any reuerence to God, that there whole studie is to dissolue and subuert all the whole.

Now commeth this glorius diuine to affirme that we are not able to proue, that we hauehave any cōmandement to Baptise one mā, which when he hath written, I feare that Thome Armour hath bene a foote. Aristotle in the firste boke of his Topikes, sayeth, that if any man should deny the Fyre to be hote, or Snow white, that we oght to procead against such one, with no argument or reason, but rather by extremitie and rigor of the whip, how then shall we entreat this our new Scripturare, that denyed no les impudently nor ignorātly, that there is no precept of baptisme of one mā, if he should hauehave spokē of babes, we should hauehave thoght he should hauehave Sauored the Anabaptisme.

Eunuch of Ethiopia, the Quene of Ethiopians, cheif gouernour wes baptised allone.But what shall we say here, it appeareth well that thou art giuen ouer of God, into a reprobat sense. But alwayes that thou pas not away without an answer, doeth thou think that the Baptisme of Ihon wes of God, or of man, and in the wildernes that he did Baptise stones, or the wilde Roes. The Euangelistes testifieth that the men of warre and others came to Ihon and were instructed of him, of there deutie, and Baptised. Yea, and our Sauiour him self, belyke there hath bene none other Baptised with him: and Iesus Christe did he not Baptise, gaue he not commandement to Baptise, wes not this practised by the Apostles,Actes. 8. and because thou speakest of one, what doeth thou think of the fact of Philippus, in Baptising the Ennuche of Candace, Quene of Athiopia.

But par…uenttur thou will make the obiection, that there is no such commandement of a singulare man, giuen in plaine tearmes. I answer, do ye not think that he that commandeth all to be Baptised,The lord that commandeth all to be baptised doeth not refuse one. that he debarreth none. I truste thou will go this farre with me, but thou will insist, why shall it not be lefull in the Lordes Table, that, that is in Baptisme allowed? one seuerally is receaued in Baptisme, why shall it not be in the Lordes Supper, the same? I feare I seik further in thy writing nor thou meanest thy self.

To this I answer, that there is a great diuersitie betuix the one and the other, for the one is appointed for an other cause, and directed to an other bute nor the other. The one is to receaue vsus, of nature being strangers, into the couenant, league, societie and housholde of God: the other is to witnes and testifie, that all those that be thus entered in the league, to them all is common, they are all members of one body, they hauehave all one faith, one Baptisme, one Lorde, and Father of oure Lorde Iesus Christe, vponupon the body and blood of the which Iesus, they do all fead,The defference betuix the Sacrament of Baptisme, & the Sacrament of the bodie and blood o… Christe, & of the vse and receuing of them. so that now herein is signified the great and heigh mysterie of our communication together, that they are all one body as the Apostle doeth plainely testifie: and these two Sacramentes lacketh not their figures in the olde Testament, we know Baptisme to hauehave succeded in the place of circumcisiō, and the Lordes Supper in the roume of the Pasouer. The eight day precisely wes appointed for ministration of the Sacrament of circumcision, so that now supputation to be made from the day of the Natiuitie of the Childe; ether thou moste say that God prouided them all to be borne in one day, or els they were receaued according to the ordour of the Lawe, euerie one conforme to the calculation from his Natiuitie, so that now, one wes receaued seuerally, or els God prouided mo. This can not be denyed to vsus, but in the Pasouer thou will not finde that one did sit doune alone & eat it, but that rather then any should lacke of the nomber, they should call vponupon their nighboures, and so go to that mysterie.

Now consider with thy self, first in the figures of the one & the other. Secondly, in the effectes, the defference betuix the one and the other, that thy argumentes can no wayes procead nor hauehave any place.

The sūme of our whole disputation is to attend and discerne diligently, betuix the commanded ceremonies of our God hauing & including certane misteries whiche can not be pretermitted without a certane sacriledge, yea, the peruerting of the hoill action & institution, as we be plainelie teached, by Paule 1. Cor. 11. & such other cercumstances as tyme place and such others which in dede may be altered and changed, at the determination of the church.

Hitherto I hauehave susteined the parte of Iames, but heir he foolishlie tholeth him self to be caried away, & thus sayeth I perceaue be your ressoning, it is expedient that thair be diuers ceremonies and customes vsed in the ministration of the Sacrament, and als in the Sacrament of the masse, quhilk are not conteined in Scripture.

Iames mig…t most treulie thus hauehave answered as is heir written.I thoght ye should hauehave said in this maner, I perceaue there be many ceremonies, customes, bowinges, murgeons, and such others tryfles, not vnlyke to a farce or an Aippes play vsed in your masse, which our Sauioure did not cōmad, nor the Apostles practise, nether yet is allowed of any antiquitie, that it hath no similytude nor affinitie with the Lordes Table, but rather vtterly repugnnig and contrarius vntounto it: yea, and in it ye blasphemussy call the Sacrament of the Lordes body and blood, ye hauehave fraudfully spoyled the people of God, of the one parte thereof, and so not onelyonly impiusly hath peruerted the substance of it, but in the action it self hath proceadeth with the same remeritie, rashenes, and Sacriledge, to the contempt of God, and the bitter and greuous sobbinges of all godly, seing the people of God thus miserablie deceaued by you, and in the place of the holsome and confortable Cuppe of medicine, the bitter and horrible Goblet of vennome, Gal & dānation, tyranoussy and vnmercifullie propyned. But this Soule hunter ītroduceth Iames seruīg to his turne, & speaking at his appetite, I dout not, against the mynde of the gentilman, whome I take to be godly, and nothing content of his parte, in this farce. To this is answered frely of the parce of the Abbote, in this maner.

Trew it is, albeit Iesus Christ our Sauiour hes appointed be his word and Scripture, all thinges necessare for manis Saluation,The abbote wil not abide by the firste parte of his answer. as towarde the substance and effect, nottheles as towarde the ceremonies and maner, how thir thinges should be vsed, quhilkꝭ he hes appointed for manis Saluation, he refered it to his Kirk and Ministers, to quhome he hes promised the Spirit of veritie to the end of ye warld And so furth.

Wold to God ye vnderstude, what ye hauehave here said, in the former parte of your answer, but I feare ye play here the parte of Caiphas,The abbotes saying and Caiphas saying, cōpared together whē he prophecied that it wes meit and necessarie that one should die for the people, not knowing what he had said.

This, godly Reader, hath bene continually, and is the whole trauell and studie of the godly preachers, to assure vsus of the infinite and perfect wisdome of our God, vtterred in his Scriptures of the sufficiencie of his word, which this fyue or six hundreth yeares, hath bene kept in a most horrible bondage, by the tyrāny of them that vanted themselues, be the tytles of Pastors, to the soire complaint of the godly in al aiges, and the haynus & horrible entreating of the poore flok, redeamed with the precius blood of Iesꝰ Christe. This good word (that it may wel and euidently appeare that thou euer reteanest thy owen nature) as it is fallen furth of a certane euenture, so it is wrapped & suedled vp with the vennemous dregge of Papistrie, and the fond imaginatiō of thy owen hart so, that scaerflie can it appeare: for thou adiunest, I can not tell what distinguo, toward the substance, sayest thou, all is conteined in scriptures necessarie for our Saluation, and not towarde the ceremonies. What if I should say to thee, pas thy way with thy ceremonies that thou callest, and I will content me with the mater and substance, what could thou obiect? Thou speakest all Magistraliter & Sorbonice assuming all that thou sayest, without any probation. What callest thou ceremonies that thou vrgest here to be so necessarie, The exemple adduced by you will declaire? and I trust we shall aggre, as by exemple.

Followeth in our Text, our Sauiour when he institute Baptisme, he commanded his Apostles that thay should Baptise in the Name of the Father, the Sonne and the haly Gaste, he appointed nether tyme nor place, nor quha sould beir witnes to them that war Baptised.Circumstāces by the papistes, are called ceremonies: so blind or impudēt they be.

Here ye may obserue, that this Author called the tyme and place, ceremonies, which are not ceremonies, but as I hauehave tearmed them heretofore circumstances: the determination and appointing whereof, I moste willingly submit vntounto the wisdome and discretion of the congregation of the faithful and godly, not to the wicked and pernicius, but to the trew teachers, and not to the Reuenus Volfes, to the humble and lowly, and not to the horned Bishopes, bloody Cardinalles, and the head and cheif of that whole rable the Antichriste of Rome, who hath so hemd in, and obscured the holy ordinances of God, with their beggerly traditions, fond and blasphemus ceremonies, that they were altogether hidde and wrapped vp. As Baptisme, we know that our Sauiour ordeined it most simplie in the word, and in the watter, preach, sayeth he, and baptise, let the worde, sayeth Augustine, come to the Element, & then shall we hauehave a Sacrament.

Thus we see what Christe ordeined, we see what this godly Father Augustine approued, and what wes in the Church reteined: The worde wes preached, and the Sacrament in watter vsed, but what hath our men done▪ They hauehave added oyle, they hauehave added spattell, and a thousand other fattras and beggerly thinges that they call ceremonies: All wes done by a shaueling, who knew no more the dignitie nor the nature of that Sacrament he ministred, nor doeth thy gray hors, Abbot, and all wes mūbled in a strange langage Credis? credo quod he. Vis Baptizari… Volo quod he. Quid petis? Baptismum quod he. that nether …e, nether yet any of the assistance did vnderstād nether yet what he required that wes Minister, nor yet what wes promest on the other part. But otherwise out Sauiour did ordeine, and otherwise speaketh Augustine …o…est verbum fidei quod predicamus This is the word of Faith that we preach.

In the holy institutions of our Sauiour, we shall euer obserue not onelyonly the substance that thou tallest,What is to be obserued in the ordināces of Christe. set furth by him self, but also the ceremonies, that be verie ceremonies, which we oght not to preterm it, being so ioyned with the substance of the Sacrament, that if any alteration shal be admitted, the Sacramentes are no more Sacramentes. For this cause plainly pronounceth Paule that the Corinthians did not eat the Lordes supper, the cause is exponed in the Text, and clearly declared by the Ancients, because they patched in somwhat of their owen, and so peruerted the puritie of the Sacrament: what if Paule should now reuiue and see how miserably and traterouslie ye hauehave abused and deceaued the world: I think he should lay it sorer to your charge, nor he doeth to the Corinthians. I regard not what intention soeuer they procead of, these your ceremonies: for I am sure ye hauehave no such cloik nor couerture, as had the Corinthians, to wit, the releif and support of the poore:So neid full a thing as the supporting and releuing of the pure culd not hauehave place to be ioyned with the Lordes Supper So that not onelyonly their blissed communication in Iesus Christe wes preached vntounto them, but liuely practised, the poore and riche, all conuening together, eating at one table, and the poore supported by the riche, without any contempt or disdaine. Of the tyme and place, and suche others circumstances, that thou callest ceremonies, I hauehave already protested, that I moste willingly subscriue with you: but I deny that the same proceadeth of the multytude for I affirme that to be a substanciall ceremonie cōmanded and appointed by our Sauiour, whose institution, the heauen and the eareth may not, nor oght, alterre.

In the institution of his holy Supper, he tuke bread, brake it, gaue thankes, and distributed it, so that no persō, how well disposed soeuer he shall appeare, may take vponupon him to change this: that is to say, to offer him to this action alone, no more then one seuerally might hauehave eaten the Pashe Lambe, seing it is the ordināce of our Sauiour, and the mysterie of our coniunction, consociation and vnitie with him, moste liuelye set furth in it: no more nor the bread is made of a graine of wheit, can there be a communion without distribution: and in this no man can cō pleane that he is frustrat, iniuried, or euill entreatted, but rather may hauehave iuste occasion of complaint, where as the institutiōs of God haynuslie cōtemned, he might be broght in a fals, erronius, and wicked opinion. So these priuate masses, and quiet Tables, that be appointed for one, are altogether against the institution of this Sacrament, and the nature of it, and can not be without an horrible Sacriledge, iniurie, and s…lander. Where thou concludest the Preist to be ready to distrybute to all others, being disposed, that is moste vntrewly pretended of you. For we hauehave sene, and may see in your Synagoges, great barres and chanceler walles made expres to this end, that the people mitght be debarred: so that their whole fruct is to gaise vponupon your Sacrificers swellowing vp a peice of bread, & moste vnsemely licking a Challice.

Besydes this, if ye had any reuerence of God in youre breastes, or respect to his holy ordinances, what is the cause that thretry or fourtie of you, being at your masses together, he in this corner, and here an other Sire Ihon i… an other, why do ye not ioyne your selues altogether, and set you doune at a Table, and there celebrate the Lordes Table, according to his commandement. Now shift thy self as thou can, thou shall not escape. For as the cheif and principal confort, we hauehave of the Lordes Table is, to assure vsus, that we fead vponupon the body and blood of Iesus Christe, and that we are ioyned and made all one in him: So no dout, they excommunicat them selues, and cutteth them of, as it were, from Christes body, that seuerally craueth it, and of a wicked zeal, offereth them to it, since their deutie is rather neuer to o…fer them hetherto, then to discerne and diuide that which our Sauiour hath ioyned. For we are to be assuredly persuaded, and think well that the grace of God is not so fixed to his Sacramē tes, but the faithfull mynde may, and shall obteane it by Faith, without the Sacrament: if there be no contempt, sleuth, or negligence.

Iames here desyreth to be more fully instructed, How our Sauiour appointed all thinges necessarie for manis Saluation, concerning the effect and substance and shawed not be his worde the ceremonies and maner how thir thinges should be vsed but refered to the Kirk.

To discuse and declaire this question asked by Iames, this glorius Gospeller s…tteth vsus furth a rude exemple of a potent prince,A rude exemple ꝓponed by the abbote dish s…ffered. directing furth his Ambassadoures, geuing them a commission, conteining certane heades and articles, bearing the substance and effect of the whole: which he commonly tearmed instructions. Yet sayeth our Doctor. there is nothing prescribed to them, of their garmentes in the day of their presence, nether yet any kynde of ceremonies necessarie and expedient, appointed. Albeit this similytude be not euerie where trew, yet wil I grant it partly to be verie proper, we know Iesus Christ to be this potēt & mighty prince: his ministers are teached by S. Paule, to be the Ambassadoures of our reconciliation, the instructions of this ministerie to be conteined in the Scriptures sufficiently, fully, and perfectly, so that there is not passed by a ceremonie, substanciall I meane.

To other thinges called ceremonies by thee, as the setting of the cheare, the table, the foormmes & benkes, to the East or the west, the place, the tyme, our owen garmentes, or such others of that Kynde, Euen as the Spirite o… God hath pretermitted and passed by these circumstances with silence, so we may luke herein to the commoditie of the Congregation, prouiding alwayes that we decline not from the reule of Paule.

all be done sayeth the Apostle, semely and in ordour. But that thou hereupon interrest generally.

That quhasaeuer will vse ony vther ceremonies in the ministration of the Sacramentes: nor the kirk hes euer obserued be ꝑpetual succession of tyme sen the tyme of the Apostles till thir our dayes: thay ar worthy to be cryed out vponupon be all the godly.

Because hereby thou will establishe all these vnsemely beggerly and wicked customes,God is not delited in begerly ceremonies. that be vsed in the Papistrie, to the great contempt of God, and prophanation of his mysteries, I answer thee, that nether can thou proue, so long antiquitie and succession of tyme, as thou pretendest, nether yet, albeit so were, wold I spaire to ꝓpnounce Anathema an accurse vponupon them, yea, and vponupon the inuē ters and manteaners of them lykewise. For our God delyteth not in such vanitie Pompe, and ostentation. Our God reioceth not in beggerly ceremonies, vaine app…tre… and luxurius ryotnes: but in simplicitie, lawlines, and humiliation of our hartes, without hypocrisie.

He hath appointed Baptisme to be ministred in watter,How Christe-hath ordeined baptisme and the Lordes Table to be vsed. his merciful promise, and see Adoption being before preached: his Supper he hath appointed in breaking of bread, thankes geuing, and distrybution: the same he hath commanded of the Cuppe. This he hath commanded, the cause the effect, and fyne of it being first vttered and declared: these thinges he hath appointed to be practised in all sobernes and simplicitie.

Bragge thou what thou liste of antiquitie, yea, I say, if S. Paule him self, should introduce or obstruse any other ceremonies, such as you hauehave in the pestilent Papistrie, which is nothing els, but a verie masse of all heresie and error: As the adoration of that bread, the bearing about and closing vp of it, as it were in a prisone, and then to conuoye it to the feildes, to take the aire.The papistes god must some tymes be caried about the feildes to take the aire. Ether yet this Table, that is commanded to be A commoun Table, to make it to be a seuerall, erecting here an Alter and there an otherr: Then may I in deid, moste iustly pronounce the wordes of S. Paule: if any man be contentius, we hauehave no such custome, nether yet the Church of God For no dout, all such conuentions are to the wors, and not to the better, to remoue that which God hath established, to set vp the inuentions of men, in the place of Gods holy ordinances, and so to bring into the Church of God, contention, scisme, diuision, debate, yea, and herisie, as the Apostle moste plainely teacheth: the verie mynde of the Apostle being thus oppened vp in the wordes adduced by thee, Now wil I trauel to shew how impertinently they are alledged by thee.nothing wolde Paule cōmand … Christes name but that whiche Christe cōmanded.

The argument of that Chap. is to shew the vices of the Corinthians. First in their owen persones, when as they conuened: Secondly, how horrible they had prophaned the Lordes Table, & haynusly declined from the institutiō therof. First he willeth thē to follow him as he did Christ, as he should say, I propone nothing to you, but that which I hauehave receaued of the Lorde Iesus, yea, in the least one iote that shalbe commanded by me, ye are ass…red, I hauehave the warrand of his Spirite, I command you nothing but by his mouth, no not of the couering of your womens heades, nor yet the vncouering of your owen heades, that be the men, in your prayers and other godly exercises. Thus he hauing prouen this by the verie plaine Text of Scripture, by the verie ditement of nature, here he concludeth, saying, if any of you wilbe contentius,The papistes be cōtentius to auance wicked ceremonies, to deface the holy Euāgel. seaking further satisfaction, and so can not content you with the reasons adduced by me, we hauehave no such custome, nor yet the Church of God, as he should say, we are not appointed to satisfie and make answer to all cauillatiōs that I know captius ingynes can diuise and inuent, but to pacifie and quiet the troubled consciences of the humble and lawlie, in mansuetude, sweitnes, and sobrietie. And this conueneth moste properly to be laide against you, seing your whole studie is to pull back the simple ones, to deface the Euangell of Iesus Christe, an to peruert his holy ordinances. Whither then oght ye or we to be exploded? Ye that troubleth all, be the manteaning of superstition and Idolatrie, with impius King Ahab? Or we that are followers of Christe an vrgeth not,They that m… tene fals religion oght to be exploded. but the puritie of the Religion with Elias? ye that obtruseth to the people fond and wicked constitutions, traditions, imaginations, and consuetudes? or we that seaketh God to reigne by his worde, and ministration of his Sacramentes in that perfection and simplicitie that he ordeined and left them to his Church? Yea, ye that braggeth of nothing, but of a certane pretēded antiquitie (but how iustly shalbe after declared in the conuenient place) or we that cleaueth to the trew & infallible reule of all trew Religion, the reuiled will of God, in his moste holy worde?

I truste that ye, by the iudgementes of all, wilbe exploded, and exterminated, as God he praised, the experience teacheth vsus, how potently God hath foghten in the defence of his owen cause, to the extermination and roting out of the bastard Religion, not onelyonly here in this cuntrie, but in the moste parte of all Christendome. And I dout not, but he that hath begunne the worke potently, wil continew and conduct it with an out streitched arme, to a prosperus Issue and an blissed end.

Here Iames beginneth to grant him self vainquest in a maner. As it is verie easy to ouerthrowe the man who maketh no defence. Yet that this valiant warrior, and proude Goliath shal not seme to take the victorie to him, some cullor of defence is …cribed to Iames, confessing him neirby satisfied with his answers, made towardes all argumentes moued against the masse,No man maye be cōuicted of any cryme if his aduersarie shall accuse and answer as it lyketh him best that is accused. but yet is not sufficiently suaded that our Sauiour offered vp his body and blude in Sacrifice.To this dout of Iames, moste iustlie conceaued and moued, our dimne replyeth and willes him to hauehave recourse, and marke the diffinition and declaration of the masse, alreadie declared, and than should he hauehave moste iuste occasion, conforme to the Scriptures, to be persuaded. Not the les (sayeth he) to giuegive zow further suasion, ze …all consider that our Sauiour in the latter Supper institute a Sacrament, quhilk ze call the communion, and als the Sacrifice of the new Testament, called the masse, sa in the latter Supper he institute baith a Sacrament and a Sacrifice.

Iames in his answer to this, acknowledgeth with all godly, that our Sauiour did institute in the Supper the communion, and vnderstandeth no such Sacrifice there to be ordeined and appointed. For the vnderstanding hereof our blinde Abbote leadeth vsus to the Sacrifices and preisthead of Aaron, and willeth vsus to consider that the preisthead and Sacrifice of Aaron, quhilk wes bludy, ceased by the bludy Sacrifice of Iesus Christe on the croice, quha was the fyne of the Lawe.

Verie well spoken, and we glaidly go with you, all Sacrifices and preisthead, to hauehave bene vtterly abrogated and taken away by the Sacrifice of the croice: ye adde.

Now man we consider that Iesus Christe our Sauiour, knawing that the Sacrifice of Aaron being the Sacrifice of the auld Testament was to cea…e and take ane end be the death and passion,Where may he proue this sacrifice offered by Melchisede…. institute a new Sacrifice according to the ordour of Melchisedec.

As this latter part is wicked and fals, so oure Author purposlie pretermitteth the preisthead, making no mentiō of it, but of the abrogation of the Sacrifices onelyonly, and institution of an other in their place, according to the ordour of Melchisedec.

But here may be demanded of you, if he institute a Sacrifice according to the ordour of Melchisedec, why did he not appoint Sacrificers? For there can be no Sacrifice, without a Sacrificer, nor oblation, without a preist, as we speak now. If thou will say that your shauelinges be Sacrificers, then will I demand of you, their vocation, I am assured by the Author to the Hebrewes, that the dignitie of preisthead apperteaneth to the Sonne of God, as also witnesseth Dauid in the. 110. Psal. which he neuer did communicat to any other, it being of such a nature, that it could not be transferred.Marcke this we ye papistes that play fast & louse as it pleseth you, with the Scriptures.

If I should discend and shaw the maner of the creation and making of your preistes, it might moste iustly appear that ye hauehave broght againe the verie preisthead of Aaron abrogated (as ye hauehave confessed) by our Sauiour: so that in the word ye grant it to be taken away, which by the fact it self, ye establishe. Thus then ye pas by the preisthead of set purpose, in the latter parte of your answere▪ Because ye perceaued that it should subuert your whole fundation. Iames vrgeth and thinketh him not as yet satisfied, and so driueth this new Ingynour (that cōpasseth maters so craftilie, that he can make of one, two) to bring againe and repeat the wordes of the institution, do this in remembrance of me. By the which wordes he …ayeth, our Sauiour gaue not onelyonly commandement to eat his body, and drink his blood, but als to make an oblation.

Iames yet as before, granteth the commandement of eating and drinking, giuen, but beleueth that he wil not proue properly by the wordes of the latter Supper, that our Sauiour cōmanded to make any oblation of the bodie and blood. This new diuine according to his nature and vse, taketh the mater vponupon hand and promiseth to proue it properly. That he maid oblation of his body and blood in the latter Supper, be the wordes of the same saying, take ze, eat ze, this is my body quhilk is giuen for zow, baith in ane effect.

It appeareth that there lacketh some word here: as to me, I giuegive yow your owen wordes, as they be in the Text, which came to my handes.

Here Iames shrinketh with the mater, and is introduced, improuing the allegatiō of the wordes that our diuine may seme, and appeare able to expone, and interprete the Greik Text, and the proprietie of the worde, tyme and other accidentes falling to the worde, but how he is besene in the tongue, we shall after here.

It appeares (sayeth Iames) to me that ze rehers the Text wrang, for the Text sayis, this is my body, quhilk salbe giuen for zow, that is great difference betuix, is giuen for zow, and salbe giuen for zow.

VponUpon the mergine it is noted, that Iames speaketh of the authoritie of Paule. 1. Cor. 11. who vseth the word … which ver…e signifieth, not giuen, but broken. I grant that they are to be taken in a signification here, but by this it is easy to espy, how thou art vearsed in the Greik tongue: as may lykewise appeare, by it that followeth, when thou alledgest Erasmus. To Iames he answereth on this wife. Ze salbe assured that thir wordes are spoken in the present tyme, as testifeis the excellent Clerk Erasmus, according to the Greik Text, quhilk is the natural Text of the new Testament the maist pairt.

Ye shalbe assured in deid of the whole, howsoeuer some doeth iudge of the Euangel of S. Mathew, who no dout, hath written in the Greik, as may euidently appeare in the places recited out of the olde Testament by him, in the which he followeth the Greik translation of the 70. interpretors, and not the verie Text of the Hebrew, yea, and whatsoeuer is iudged by some in lykemaner of the Epistle to the Hebrewes, but in this, we hauehave not to insist.

Trew it is, that these wordes. … are red in the present tyme, and yet they are to be vnderstand, as spoken in the future, as the vulgare Text beareth, and as Castalio, & some others doeth plainely translate them, and the sense requireth the same. Well let vsus procead, I will say with Iames

Geuing that thir wordes war spoken in the present tyme zit thair is a defference betuix thir wordes this is my body quhilk is giuen for zow and offered for zow To this ye answer partly, as ye had bene auised with euerie man.

Thair will no man (say ye) of iudgement or learning, mak difference betuix thir wordes, geuing for zow, and offered for zow. As toward the effect albeit the phrase and maner of speach differs.

I darre not take vponupon me iudgement, nor learning, least I shall seme to arrogate somwhat to me impudently, but the existimation, I will with all sobrietie referre vntounto the Reader: alwayes I will trauell to shaw, that there is a great difference betuix, giuen, and offered: and that not onelyonly in the signification of the wordes, but also in the persones that be the giuers, and the offerers. I truste thou will not confound these two tearmes in Scriptures, for many thinges we darre affirme to be giuen, that be not offered: oblation and Sacrifice, be one, and yet we darre not affirme euerie gift to be an oblation and Sacrifice.

We be teached plainely,It apꝑteaned to Christe onelyonly to offer him selfe to God his father in sacrifice, for oure sinnes, & that but ones fo… all. that the Eternal God gaue his Sonne vntounto vsus: yet we wil not say that he offered him vp and Sacrificed him to vsus, for this onelyonly conueneth to the Sonne him self, to make oblation of his body and blood, being appointed by God to this office. Besydes this, if oblation and gift should be thus confounded, as thou wolde persuade, then should it follow, that as thou goest about to proue, that there be two oblations of our Sauiour, so shal I adde the thride, that whē he wes giuen to the world that then wes he offered. I am not ignorāt that the whole course of his peregrination here, may apperteane and be referred to his offering. But we do cal that properly and specially his oblation, when he entereth in the Battel, and conflict with the aduersarie powers, the tormentes, and panes of death, and the anguishe and thrist of mans Saluation, euen till his departing.

I will not deny, but the godly interpretors may in this place, take these two maner of speakinges to an effect, referring them bothe to the Sacrifice of the croice, as they oght to be, but seing thou doest it to abuse the Text, and wreist the sense of it, to confirme thy wicked opinion: It is neidfull to shaw thee, the absurditie that shall ensew. Doutles if thou should vnderstand the wordes, & referre them to that oblation that wes a lytle after made vponupon the croice, then should I grant thy sayinges, and go with thee moste willingly, being assured of the approbation of the wholle Church,Of what ordorthe papistical preistes be, to wit, of Epicurus and Sardanapalus and consent of the Godlie Fathers. But thou, that thou may seme to hauehave inuented somwhat of thy owen head, confoundest these wordes, to the ignominie of the Eternall Sonne of God, spoiling him of his preisthead, and intrusinge in his roume a pestilent harlote, a shaueling after the ordour of Epicurus & Sardanapalus. This in deid can not be suffered, for being demanded of Iames, what thou will inferre of this, thou answerest & braggest, that thou hast gotten thyne intent, which is. Our Lorde maid ane oblation of his body & blude in the latter Supper and gaue his Apostles commaundement to do the same.

Thou subioynest the cause,The fals head of papistes may heir be sene in their forged cōmunion and masse. the gif our Sauiour in the latter Supper had onelyonly institute the cō munion and not the Sacrifice of the masse then he had said tak ze, eat ze, this is my bodie quhilk giuen to zow, and not for zow, because giuen to zow, includes onelyonly the communion, and giuen for zow, includes not onelyonly the cō munion, but als ane Sacrifice, as the phrase of the wordes plainely declares.

The horrible blasphemies that be here conteined in these few wordes, nether can mynde think, nor tongue sufficiently expresse. For by these wordes, not onelyonly shal we find that he spoileth the Sonne of God, the Eternal and onelie preist, of his honour, trodding him vnderfoote: and als that he moste craftilie and inuiusly taketh from vsus, that great & infinite treasure of the latter Supper of the Lorde Iesus, which we are commanded to practise,Marcke well ye papistes what horrible sacriledge, ye cōmit til his returning: and in the which he hath so mercifully, and aboundantly disployed his benefites, giftes & mercies towards man. This I say, this Author taketh from man, for if, giuen to you, includeth the communion (as this Author sayeth) and our Sauiour hath pronounced no such thing, but giuen for you, it followeth well that here there is no such institutiō as the holy communion, for by this Author giuen for you, is offered for you. Christe then offered him self there: we be commanded to do the same: then followeth that we are commanded to offer him, and so to make Sacrifice of him, where is there any place to the communion then? whiche is no Sacrifice: or els of necessitie thou shall grant that the communion and the Sacrifice, are bothe one, which repugneth manifestlie to thy doctrine, but aggreeth in deid with the Ancientes.

For some of them we obserue, to hauehave giuen this Name of Sacrifice to the Lordes Table, but that improperlie:Some of the Ancientes named the Lordes Table a sacrifice, but improperly because it is instituted and practised, in memorie of that Sacrifice, which onelyonly is worthy of that name, consider how thou art trapt in the same Snaire, that thou prepared for others, and how craftily to establishe thy impius Sacrifice of the masse, thou fraudest the whole Congregation of that great and inestimable confort of the Lordes Table.

This belyke thou wolde meane, howsoeuer thou sayest, that in these wordes (giuen for you) is included not onelyonly the cōmunion, but als the Sacrifice of the masse, for with what Brow can thou deny, but I may collect of this thy doctrine, that there is no communion at all, for as thou sayest, giuen to you, includeth the communion, so say I, that giuen for you, includeth only the masse: It followeth well: for giuen for you, is asmuch, as offered for you, and so importeth a Sacrifice, then it followeth well, that we hauehave no communion, but a Sacrifice onelyonly, for thou will not grant the communion and the Sacrifice to be one, diuiding and separating the one, from the other, and collecting two diuers institutions in the latter Supper. And so alwayes it is fals that thou assumest to proue that our Sauiour institute two thinges here, the holy Table, and the Sacrifice of the masse. And lykewise it followeth euidently, that ether we shal lacke the communion, or els the masse. This followeth moste necessarly of thy interpretation: if thou will say, that the communion is conteined in the former parte of the Table, he tuke bread, brake it, gaue thankes, and gaue it to his Disciples: and in the latter part (for so ye of your factiō distinguisheth the wordes) this is my body, which is giuen for you, here he instituteth the Sacrifice: the cōmandement apperteaneth equalie to bothe, then muste it follow that there be two seuerall actions,The papistes setting vp their deuillishe Masse, mak the cōmuniō no sacrament. the former hauing, as it were, nothing to do with the latter, the communion, to wit, and the masse.

Secondly hereby we shall collect, that there shalbe a Sacrament without a promes, euerie man I truste wil grāt the Lordes Table to be a Sacrament, which can not subsist without the promes. For if (giuen for you) apperteaneth to the wordes preceading, this is my body, and shall altogether be referred to thy masse, and now shal hauehave nothing to do with the former action of distribution of the bread, this Sacrament shall lack the promes: and so consequently shalbe no Sacrament: how vaine and fonde this is, let euerie man iudge. For I darre affirme, that there is no man of iudgement, that wil diuide and disseuet this action, being all one: and what Sacriledge doest thou think it to dissociat, distract, and put a shunder, that which is ioyned by God? And to answer you, sire, in your owen maner,It is euidēt that Christe did neuer ordeine the masse what wes the cause, if the mynde of our Sauiour wes to institute here a Sacrifice, and that such a Sacrifice as your masse, that he doeth not take a peice or portion of bread, a certane quantitie of wyne, erect vp an Altare, or at the least, withdraw him self some space from the company, vse the ceremonies that ye do vse, and so to make and offer vp the Sacrifice?

We know that the wisedome of our God, hath forget nothing vncommanded, touching the offering vp of Sacrifices in the Law, the garmentes and apperrell of the Preist, the erecting of the Alter, the beast that wes to be slaine, and lykewyse of the rest of the circumstances & ceremonies, then to be vsed, when as the preist approched to the practise of the oblation.

Should this hauehave bene pretermitted in this Sacrifice, where the Sonne of God is offered vp, the veritie and treuth of all Sacrifices preceading? We obserue with what solicitude, studie, and cairfulnes, the Spirit of God painteth furth the celebration of the Pasouer, and with what diligence our Sauiour and maister Christe Iesus celebrated it, according to the precept of the Law, not passing by a ceremonie. And requireth he not the same of vsus in obseruation of his ordinances? Will ye affirme that there is any obliuion, forgetfulnes, sleuth, or negligence in our God? Why doeth he not then say to his company, in this maner? now hauehave I celebrated the Pasouer, appointed by my heauenly Father to be practised, in memorie & remembrance of your potent & mighty deliuerance out of Egypt, where your fathers wes holden in seruitude & bōdage: this ceremonie is now to be taken away, in place of the which, shal ye hauehave an other sacrifice: wherein ye shal offer vp my body, yea, my verie reall and natural body & blood, vnderunder the formes of bread and wyne, ye shall erect an Alter, the Preistes shalbe chosen with such qualities, anoynted, shauen, they shal hauehave such apperrell. And in this maner shal they celebrate this Sacrifice.

It were werisome here to rehears all your murgeons, which ye think and iudge so necessarie, that they can not be pretermitted, without an horrible Sacriledge. Thus, we find in the figure all thinges prescribed by the mouth of God, in the Sacrifices of the Law, and nothing passed by. But here, neuer a word of any such thing, a simple action recyted, the cōmandement giuen to practise the same, and the promes made, out of the which, this Scripturare wil fyne out a Sacrifice, which he after trauelleth to proue by the exemple of the Pasouer, which albeit it wes a Sacrament, yet sayeth he, it wes offered vp: to this I will not answer presently, but wil differre the ful answer to the proper roume. Yet will I say, that if they should pretend the similytude of the Pasouer, they should not thole them selues to be so driuen and caried away, from the institutiō of the Supper. For in the practise of the Pasouer, howsoeuer they were commanded to celebrate it, they pretermitted not one iote of the ceremonies appointed, they inuented nor added none of their owen braine, nether yet pared any thing: but being conuened together with staues in their handes, their Loynes gyrded, they did eat it, with the rest of the ceremonies. The same shoulde hauehave bene done of you, that it might appeare, that ye beare some reuerence to the ordinances of God.

If ye should set you at a Table, and there reuerently, take bread, giuegive thankes, break it, and so make distribution, according to the exemple lest to you by Iesus Christ: albeit ye should bragge somwhat of a Sacrifice, some cullour might ye hauehave, and it were somewhat tollerable. But where this is whollie,The sacrifice that the papistes hauehave forged to themselues, distroyeth wholie the Lordes institution. not onelyonly inuerted, but peruerted, so that your deuillish ꝓceadinges, are als cōtrarius to the action of our Sauiour, as the night and the day: and yet will ye pretend a commandement so to do, and bragge of a Sacrifice, inuented by your selues, vtterly distroying the Lordes action, as we hauehave already prouen, and shall yet trauell to make more cleare and sensible: what resteth to vsus, to say or do, but to declyne and eshew your companies, and pronounce you possessed. For I am assured, the Deuill him self, neuer inuented thinges more contrarius to God, more repugnant to his glorie, nor ye hauehave done, and practisest daylie (Helas) vnderunder the cloik of Religiō. Now since I hauehave sensibly, in my iudgement, oppened vp the absurdities & inconuenients, that doeth ensew of your interpretation, I will trauel to declaire the verie Germane sense of the wordes of the action, and that with all simplicitie and moderation.

First I trust no man will deny, but here our Sauiour doeth institute a Sacrament,In the action of the Lorddestable we receaue of Christe: but we nether giuegive nor offer any thing to him. and Sacramentes we know to be outward and externall signes, hauing the promises of God adioyned, in the which our God offereth & giueth vntounto vsus his giftes, and not we giuegive or offer any thing to God: as hath bene heretofore shortly spoken and declared, by the exemple of Baptisme, and will now in this action, in the which our Sauiour, with the bread & wyne, giueth vsus his body, and his blood, adding and adioyning the promise, whereby also he offereth and giueth vntounto vsus, his giftes and benefites, and not we to him.

These benefites he communicateth vntounto vsus, to this end that they shal remane to our vse, profite, and commoditie, and not we (say I) to offer them vntounto God, but onelyonly offer to him the Sacrifice of thankes geuing, praising and extolling him for his great and infinite goodnes towardes vsus. In which consideration, this Sacrament is called of the Grecians foreign because it is a thākes geuing for a benefite receaued, now to giuegive thankes, is to winnes that we hauehave receaued some benefite, and not to present or … out.

Now that the goodnes of my God, shalbe so great to… ardes me, that euen this small oblation of thankes, …e …eth accept, as a verie Sacrifice. This is nothing to me to bragge, that I de…erue or merite any thing thereby, ether to me, or to any others, but rather to be moued to preach & annunce the glorie of our God, who disdaneth not to receaue Vitulos Labiorum Nostrorum as the Prophet speaketh that, is our prayer and thankfulnes, yea,The difference betuix a Sacramēt, and a sacrifice euen in the place of a Sacrifice, and this is the cause that moued some of the Ancients, to call this Sacrament foreign that is improperly a Sacrifice, for this deffierence is betuix the natures of the Sacrament, and of the Sacrifice, that in this we offer to God, in the other we receaue from God.

This I am assured, the wordes of the action it self wil testifie, he tuke bread, and hauing giuen thankes,The promes muste be referred to the action, and to none other thing. brake & gaue it vntounto his Disciples, saying, take ye, eat ye, this is my body, and sofurth. And lykewise of the cuppe, the promise is added, this is my body, and this is the new Testament in my blood, which promise, if any man shall go about to di…euer from the action preceading, or referre it to any other thing, then, is there expressed: we plainely perceaue, that first he distroyeth this holy Sacrament, and …econdly, he diffeuereth those thinges that be ioyned by God, which is altogether intollerable, according to that, that is written, let no man put a shonder, that,Mat. 19. that is ioyned by God.

Now the sense of the wordes is plaine, that our Sauiour offereth and giueth to the faithfull and worthy receauers, his body to fede vponupon,The plaine sense and meaning of Christes words ī the laste Supper and his blood to be refreshed thereby, vntounto euerlasting lyfe. And to assure them hereof, he subiuneth, yea, euen this same body, that is giuen for you, that is, which shalbe giuen immediatly after this, vpō the croice. For no dout, the present tyme, is taken for the future, as it is familiare to the Spirite of God, to put one tyme for an other, for the assurance and certitude of the mater, so that this (giuen) is altogether to be referred to the oblation wes made vpō the croice, as all the Ancients do commonly vnderstand it, and can no otherwayes …. Now least any man should think that here in the Supper we receaue the verrie body naturall and substāciall, ād that body that wes borne of the Virgine, but onelyonly Sacramentaly, in this as the Ancientes do altogether acknowledge a figure, that we call foreign that is when the name of the thing signified, is giuen to the signe it self: so S. Paule doeth expone this, giuen for you, to be asmuche, as, broken for you. No man will, or darre say, that the naturall body of our Sauiour wes broken, for it wes writtē ye shall not break one bone of him.Exo. 12. Herein there is an vndouted allusion, to the fraction of the bread, appointed and vsed in the communion, and lykewise a plaine declaration, how the wordes of the promes oght to be taken Sacramentally, and figuratiuely. This shortly for the declaration of the wordes.

Now followeth the latter wordes of the institution: do this in remembrance of me, which nowayes can be vnderstand of any Sacrifice,The exposition of these wordes, do this in remē brance of me. as ye do expone falslie, but of the receauing, and of the whole action recited before. For these wordes our Sauiour doeth referre to the actiō preceading, take ye, eat ye, this is my body, drinke of this ye all: and thus eating and drinking, celebrate the remembrence of me, to wit, that I hauehave giuen and offerred vp my body for you, & that I hauehave shed my blood for you, to the remission of your sinnes, for if these wordes (giuen for you) and (shed for you to remission of sinnes) should not wholy be referred and appertane to the Sacrifice of the croce, then should it follow that the Sacrifice of the croce, wes not necessarie, seing by your interpretation, we hauehave remissiō of sinnes by the virtew of this action, & so shal the virtew of the Sacrifice of the croce euanesh. Paule exponeth these wordes (as I hauehave) not of a Sacrifice,… Cor. 11. but of the receauing, do this so oft as ye shal drinke (sayeth he) in commemoratiō of me, for as often as ye shall eat of this bread, & drinke of this cuppe, ye shall furth shew the Lordes death, till he come: whereby we obserue, that he conioyneth the commemoration with the receauing, which ye that affirmeth the masse, separateth and diuideth. For it is plaine and manifest by Paule, that in this publique action, in the which, he commandeth one to tarie vponupon an other, and in the which, the body of our Sauiour is eaten, and his precius blood, drunkt: That he willeth, that we conioyne the celebration of the benefites procured vntounto vsus, by his death with the action it self. And that we giuegive thankes, for these giftes, and so in nowise willeth he vsus to offer his body & blood, but that we eat and drinke them, and so to celebrate and annunce his death: that is, the great and inestimable deliuerance, purchased by his death.

If any please to speak as the Ancients do, and call it a Sacrifice, I repugne not: so he vnderstand not, that Christ is here to be offered for the offences of the people, for the sinnes of the leuing, and the dead, for Saluation, and sofurth. For he hath by this one oblation, ones made, consūmat and perfected his faithfull and Elect for euer.

For it is a haynus blasphemie, to think that any man may offer vp the Sonne of God vntounto the Father, as we hauehave already heretofore declared, he being him self foreign that is, the offerer, and the oblation it self, as I am able to proue by the Greik Cannon, and the Ancients all in one voice.Christ is by the worde of God, & the ancients also called the offerer and oblation it self. Now we offer not his body and his blood, the which we be commanded onelyonly to receaue, and were offerred of Christ him self, the virtew of the which oblation, yet remaneth, and shal perpetually, yea, and here they be offerred, and giuen vntounto vsus: but we againe offer vp prayers, laude, praise and action of thankes: which we are cōmanded to ioyne with this action, In these wordes, do this in remembrance of me, which wordes are exponed by Paule, as we hauehave declared.

Now this to be the verie Germane sense of the wordes of this action, I dout not: yea, and all godly consciences wil affirme and subscriue, that if an Angel of heauē should setfurthe any thing against this it is one accurse: wherein I hauehave not trauelled to satisfie the contentius, and obstinat persones, but because the wordes of the text were wrei…ted, by this wrouglare of Scriptures, I wes driuen to bring furth the godly meaning of the same wordes, with all sobrietie, to the releif of the simple, that by all apperēce might els hauehave bene troubled thereby.

Now let vsus returne to our Author, who as he hath begunne blasphemusly, so he contineueth impudently, and as I hauehave already forewarned you, so now shall ye finde his principal studie direct to this, that the whole communion may be subuerted and distroyed, and his deuillishe masse erected. For here he plainely protesteth, that this his Sacrifice of the masse. Is a mair proper commemoration and remēbrance of the Sacrifice of the croice, nor is the communion, quhairfore (sayeth he) the Sacrifice of the masse is called a Sacrifice of commemoration, and swa ze may perceaue be the command quhilk our Sauiour gaue to his Apostles, saying, do this in remembrance of me, that he rather appointed the Sacrifice of the latter Supper, to be ane commemoration of his death and passion, nor the communion.

In deid maister Abbote, I wold glaidly ye should leaue your magistrall and Sorbonik maner of speaking, and proue your sayīgs, but God be praised, it appeareth that ye be rather a Scoller of Pythagoras, yea, Pythagoras him self, nor a Scoller of Christ Iesus. We know that in Pythagoras Scoole,what authoritie the papistes take vpone them selues. there wes no more, but his authoritie, whereof proceaded this saying foreign he said it, this authoritie ye take vponupon you, in preferring your pestilent Sacrifice, to the holy institution of our Lawe maker Iesus Christe, yea, and doeth, that is in you, to euert the holy communion, the which I hauehave shewen heretofore to be called a Sacrifice of cōmemoration, in consideration that we, there giuegive thankes to our God, of that blissed League and couenant, that it hath pleased his maiestie to receaue vsus in, and that in the blood of Iesus Christe, althogh improperly in deid, yet in that sense, not altogether intollerable, yea, and I wil say further, that neuer ye shal find your masse so called (being vnknowē in those dayes) as shall be after discussed, when we shall atteane to the examination of the authorities of the Fathers.

Strange it is, to see a man so caried away with his owen fantasy, so giuen ouer in the handes of Sathan, that he shal repyne against God, that he shall renunce and refuse the manifest veritie of God, confessed in all aiges, to establishe his owen imagination.

We know the communion, to be the ordinance of Iesus Christe, practised in all aiges, and as I hauehave prouen by S. Paule, the moste liuely commemoration of Christes death, and yet will ye set before it, your stinkinge whore the masse, which neuer had place,The masse is now iustly troddē doune ī the dust as a fylthy stinking harlote. till these our latter dayes, and that neuer without controuersie (to the great and greuous grudge of all godly) and now fynally fealeth the iust pleague of God, being trodden vnderfoote in the dust.

In your conclusion, howsoeuer ye will appeare to giuegive the communion some place, yet seing ye so earnestly establishe and deckt vp the masse, it is euē asmuch as ye should take the communion vtterly away, being of that nature, that it can not stand the masse standing, nether yet the masse, so long as it standeth. So if ye wolde prosper, or think to hauehave victorie in this cause, ye muste sharpe your pen plainely against it, as it appeareth well your mynde is. These thinges in deid, for conclusion, since ye adduce nothing to proue them, they are als easylie reiected of vsus, as ye obtruse them.

Here our new Sorbonist, being required by Iames, formeth his argument & that Syllogistice, in what figure or mude, I truste he learned not so farre, for he is but one of our Mule maisters, howsoeuer he boldly taketh to him this style. The Lorde (sayeth he) gaue commandement in the latter Supper to his Apostles, to do as he did: the Lorde maid oblation of his body and blood, in his latter Supper, as is sufficiently prouen be the hail Text,Any mā that is not vtterly blind, may here easylie se how foolishe and fals be the argumētes of the Papistes. quhairfore it followis weill, that the Lorde gaue command to his Apostles to do the same, saying: do this in remembrance of me, ergo cleik.

Now moste reuerend Doctor, for the parte of Iames, I answer, the Lorde gaue commandement in his latter Supper, to do as he did. Trew it is: The Lorde made oblation of his body and blood, in his latter Supper, that I deny, and wil affirme further, that it is fals, blasphemus, intollerable, wicked, impius, and deuillishe, and a thing that thou, yea, and all the papistes in the earth ioyned with thee, are not able to proue. For besydes the absurdities, already alledged it should follow, seing thou cleauest extremly to the wordes and the tyme, which is the present, that the blood of Iesus Christe wes shed in the Supper, for the worde is foreign in the present, so that the whole glorie, strenth, and virtew of the croice, should be quenshed, buried vp, and vtterly defaced, if these thy dreames might hauehave place.

To the minor I hauehave already answered at lenth, so now thy assumption being denyed, and moste properly refelled, Inferre what thou list, thou shall conclude nothing but mere vanitie, falshead and blasphemie. But now Doctor, will I make to you a Syllogisme, ye know it is a receaued maxime amongest them of your faction: all the actions of Christe are our instruction,Read & marcke wel this Argumēt Christe offerred him self vp vponupon the croice, ergo, the Pope should do the same. The maior is cleare of Gregorius your maister, the minor I truste, nedeth no probation, the conclusion muste then follow, that the firste newes we shall here, shalbe that the Pope your maister and capitane, hath hengd him self. But according to the mater, now will I reason with you thus, as the action of the Supper will beare. Iesus Christ commanded his Disciples to do that he had done, Christe tuke bread, gaue thankes, brake and distributed it, saying: this is my body, which is giuen for you: ergo, we should do the same, that is to say, take bread, break bread, giuegive thankes and cōmunicate. &c. Which is not done in your masse, ergo, she hath nothing to do with the institution of the Lorde Iesus.The diuisers of the masse neuer put in these wordes, giuen for you, or broken for you, in their masse. For thou art not able, no not the verie portes of Hell ioyned with thee, to proue an new and seueral institution, included and conteined in any one word of the promes, it being but a parte of the institutiō. In the masse We know those wordes, out of the which, ye draw this your Sacrifice, yea, in the consecration it self (For so ye tearme it) these wordes, giuen for you, or broken for you, be not recyted, and I truste euerie man of any iudgement, will think that if there had bene any thing making for them, that wer diuisers of the masse in these wordes, they should not hauehave bene omitted, yea, that the quin… verbians ascribeth the whole strenth and force of consecration, to the fiue wordes that be rounded by the shaueling, to the dūme and vnsensible Elementes (for this is my body) Hoc est euim corpus meum. Where I pas by, that ye adde (enim) of your owen. Alwayes there is no mention of these wordes, giuen for you, or broken for you. Cast ouer your masse …, and read als diligently as ye can: ye shal not finde these wordes, I am assured. Whereby it may well appeare in the verie murgeon and farce of the masse, that the wordes that be recyted, conuicteth you of moste manifest and haynus Idolatrie.The words which the Papistes rehears, cōuicteh themselues of idolatrie For since of your owen doctrine we know, and it is euident, that all virtew is attributed to the wordes pronoūced, and in the wordes of execration, there is no oblation: for these wordes (giuen for you) are not pronounced (vponupon the which wordes ye ground your oblatiō) it followeth then, that your masse (make of i… what ye list) is no oblatiō nor Sacrifice. But least afterward we hauehave not so gauing occasion, as now is offerred, to speak of the tearme, it shall not be altogether out of the way, to defyne and declaire what the euergie of the word is, and what it is to offer, and Sacrifice to God. Offer, we vnderstād to be, to subiect him self, to the will of the Father, to deriuate the wraith, the ire, the indignation, yea, and the paine due to all our sinnes vponupon him, and so to represent, stay & arreast him self, as the verie Sacrifice and oblation, to susteane and those the Ire of God for sinnes, to transferre the whole offences of the people vponupon his shulders, to be as it were culpable, damned, and to be made an accurse, yea, and the verie sinne it self, according to the Hebrew phrase, tearming the Sacrifice by the name of the sinne that it is offerred for. According lykewise to the sayinges of the Prophet Esaye, and after him S. Paule. In this maner is to be vnderstand,2. Cor. 5. the saying of the Baptist, behold the lambe of God that taketh away the sinnes of the world, that is, who susteaneth and is charged with the wraith of the Father, in that he Sacrificed and offerred vp him self, to appease the indignation of the Father, conceaued against sinne.

The Lambe and oblation, and he that hath offerred vp this Sacrifice, we acknowledge to be Iesus Christe, who being the onelyonly preist, that by the offering vp of him self, hath entered in the moste holy place, yea, and who hath Sacrified him self for vsus, because that none other wes euer able to hauehave borne the indignation of the Father but he. Considder here then the blasphemie of that Antichriste of Rome, who giueth this power to his preistes in the creatiō of them: we giuegive thee power, sayeth he, to offer the oblation to God, to appease him. I feare I be to long in this mater most plaine & euident in the self. Now let vsus prosecute the rest. This Doctor … assure Iames of the cōclusion that it is trew, proper, & aggreing with the wordes of the latter Supper. I will make zow (sayeth he) to vnderstand the same be the conference of Scriptures.

A maner of proceading, in deid substantius and formal, if he should do that he doeth promes. To this place he hath spoken all Pythagorice that is of his owen inuention, as he wil seme, without any probation, and first alledged, the Psalmest Dauid, and S. Paule, to proue that which is confessed of euerie one. Oure Sauioure to be a preiste for euer, according to the ordoure of Melchisedec, quha maid oblation of breade and wyne vntounto God, as the Scripture plainlie teaches.

The place here alledged, I hauehave already entreated at large, but now will I say to this fals glosare, that he is neuer able to proue, that neuer Melchisedec made any oblation, and if he made any, he made it to Abraham. But that he made no oblation, it is plaine, by the Hebrew and Greik Text. For the word is plaine, he broght furth and not offerred vp. And that he gaue this bread & wyne to Abraham,There is no mention of any other, in that that Melchisedec broght furth bread & wyne, but only of Abrahā, read the. 14. Chap. of Genesis it is manifest lykewise, by the prayse that is giuen to Melchisedec, of his liberalytie in refreshinge Abraham and his wearie Hoste, according to that he wes King: and in blissing Abraham, conforme to the duetie of the preist. Besydes this, which is the verie meaning of the Spirite of God, the Relatiue (him) maketh all that preceadeth to be vnderstand of Abraham, in cōsideration that there is no mention of any other, but of Abrahā only. Now I resson (sayeth this Doctor) on this maner Read all the Euangell, quhare our Sauiour vsed the Preisthede of Mechisedec, declaring him to be ane preist according to the ordour of Melchisedec, but in ye latter supper: quhair he maid oblation of his precious body & blude vnderunder the forme of bread and wyne, prefigurat be the oblation of M…hisedec, than are we compelled that our Sauiour maid oblation of his body and blude, in the latter Supper, or els he was not a preist, according to the ordour of Melchisedec. Albeit that heretofore I hauehave declared sufficiently, all that belōgeth to the explicatiō of this place, yet shal I not werie to adduce somwhat for the more cleare vnderstāding of the place, and cōuicting of the gros, malicius and blind ignorance of this Author. What a madnes and phrenesie, shall we think it in this Scripturer, that he can not content him self with this that the Spirite of God hath teached vsus? The author to the Hebrewes hath declared the wordes of the Psalme, and hath pretermitted nothing, apperteaning to the similytude and comparison of our Sacrificator Iesus Christe, and Melchisedec.

The Psalmist,The exposition and meaning of the Psalmest. no dout, in the forenamed Psalme, vendicateth and attributeth to our Sauiour, the dignitie of the kingdome, together with the progatiue of Eternal preisthead: hauing spoken of his kingdome, in the fourt verse, he discendeth to his preisthead, where he sheweth his preisthead, to be farre different from the preisthead of Aaron, being such an as should not now be after the ordoure of Aarō, but after the ordor of Melchisedec. Secōdly he sheweth it to be firme and stable, planted by the authoritie of the Eternall, who shall neuer be strucken with repentance, that is, the thing he hath ones decreed, shal not alterre nor change: then doeth he adde the orackle, which doeth not consist in oblation of bread and wyne, nor yet is it added, thou art a preist, according to the ordour of Melchisedec, to signifie any such thing, as thou fondly diuisest, but to declaire the perpetuitie and the qualitie of his preisthead, as the author to the Hebrewes doeth plainely witnes, declair and expone.

First then we hauehave here the kingdome and the preisthead giuen by God vntounto our Sauiour, so that he is bothe king and preist. By the kingdome we vnderstand,What is to be vnderstand by the kingdōe and preisthead of Christe. that power that is giuen to him in heauen and in earth, to gouerne & defend his subiectes, to be auenged vponupon his enimies.

The office of the preist, is to instruct in the feare of God, to intercead for remission of sinnes, to pray & offer, which offices, the Euangelist doeth pla…nely witnes, that Iesus Christe hath fulfilled.The papistes beshameles liers alwayes And therefore ye do manifestly belie the spirit of God. And where ye affirme that Iesus Christ did no parte of the office of Melchisedec, vnles we grant that he did offer vp him self, vnderunder the formes of bread and wyne, that is a manifest vntrenth. For that Christ is king & preist, wes the office of melchisedec, that his preisthead is eternal, and not temporal (as the preisthead of Aarō wes) is proper to Melchiesdec, that Christ doeth blesse his elect, & not curse them, wes also the office of Melchisedec, and all these I suppose ye wil confesse Iesus Christ, hath done, & yet doeth. These two offices in Moyses and Aaron, being distinguished, are ioyned in Melchisedec, the Type and figure of our Sauiour, in whome they be not onelyonly ioyned, but perfected.

Secondly, as the kingdome and preisthead are not giuē to him by man, but by God: as we may collect of this that the Lorde sweare. This obserueth the author to the Hebrewes, when he sayeth: no man vsurpeth any honoure, but he that is called as Aaron.An antithesis, betiuxt Christ & the pope So the Sonne of God, being Lorde of all, abydeth the appointment and vocation of his Father: to the great shame and rebuke of the Popes, that no les impiuslie nor impudently, taketh and vsurpeth the crowne of the kingdome, and the myter of the Bishopprie, and preisthead to them selues, without commission, or laufull vocation. And therefore moste iustlie shall it be said to them, they reigne, but not of the Lorde, they are preistes, but not the Lordes.

Thridly, this preisthead is assigned with a great ceremonie, and by a certane Religion established, & that with one Solemne othe, which peculiarly cōueneth to our Sauiour, and is diligently noted, in the Epistle to the Hebr. others preistes (sayeth he) are made without any othe,Hebr. 7. but this preist is made by the othe of him that said to him, the Lord hath sworne, & shal not repent him, thou art the eternal preist: that by two things that can not be moued, the promes,An sure comforte by the preisthed of Christ and the othe, by the which it is impossible, that God shal lie, we may reteane the most firme confort of our faith, conceaued of the preisthead of Christe, that with a steadfast esperance we may enter in the inward partes of the Sanctuarie with our Sauiour.

Feardly, this preisthead, thus confirmed with an othe, can not be changed nor transferred, but shall remaine firme and immutable. For it is plainely said, and he shoulde not repent him. This steadfaste perpetuitie of the preisthead of our Sauioure,The perpetuitie of Christes preisthead. is obserued and declared by the Apostle: many preistes, sayeth he, wes made vnderunder the Lawe, because they might not remane, being subiect to death: but our preist no wayes being subiect to mortalytie, hath an eternall preisthead. The worde vsed by the Apostle, I hauehave noted before, and the proprietie of it.

And in this we may obserue the difference of the preisthead of our Sauiour, from all other outward and externe, which can not be gouerned by the dead, and in this consideration requireth multitude and succession, since no man can hauehave an Eternall preisthead, being subiect to infirmitie and corruption. So that the necessitie moueth, that may were made preistes. The preisthead of Christe is such that it can not be stayed by infirmitie,The excellencie of the preisthed of Iesus Christe. retarded by diseas, nor impeded by death. But in the death rather appeareth cheiflie, he hauing thereby satisfied to the iudgement of his Father, and reconciled vsus againe, so that yet stil he is able to susteane the duetie, and performe the office of preisthead, euen now sitting in heauen, at the right hand of the Father, and interceading for mercy to vsus: whereby we are admonished, that the preisthead of Iesus Christe, is of a spiritual nature, not cōsisting in any outward, forrane, and beggerly ceremonies, which cā in nowise appease the wraith of God. This our Preist neuer fainteth in the execution of his office, euer leauing to call vponupon God for vsus. Now considder what ignominie it is to this Preist and his office, that a certane shauelinges shal intruse them selues in his office, and proudly take vponupon them, the office of mediation betuix God and man, as that our Sauiour ether were negligent, or then vnable to discharge him of his office.

Now in this that is said (after the ordour of Melchisedec) we shal obserue that there wes neuer from the beginning, any sorte of preisthead of that nature, that it might be any wise alterred, changed, or innouate at the appetite of any man, but euer restricted to a certane ordour, and that by God. So that now as it is easy to vaine, ambitius, & mē of arrogant stomaches, to diuise & innent preistheades and ordoures, at their owen pleasure, it is euen als easie to reiect them.

Last shall we obserue, the diuersitie and dissagrement of this preisthead with it of Aaron, which consisteth in vmbers, shaddowes, figures, rytes, and ceremonies, altogether in them selues vnprofitable and vnable to obteane remission of sinnes,Christe neadeth no succesor, because he liueth for euer, as the Apostle writeth to the Heb. and to pacifie Gods wraith: yea, and the which now, in respect of the infirmitie of it, by the which it wes astricted to a certane pluralitie, multitude, & succession, is vtterly abolished. And now a Sacrificer is placed, all societie, fellowship, and company being remoued. For the cause taken away, the effect muste cease. The cause of pluralitie, wes death, from the which our preist is exempted. Conferre this that we hauehave here adduced, with the sayinges of the Apostle, Hebre. 7. And all shalbe made manifest, that this Author goeth about to trouble. Where first the Apostle exponeth the name, which is Melchisedec, meaning the King of Iustice. Secondly, the place of his kingdome, which is Salem, that is quietnes and peace. For in his kingdome onelyonly, is tranquilitie, as is written, there is no peace to the wicked, and by the Apostle, our Sauiour is called our peace. Thridly, is set furth his generatiō, which can not be declared, he being without Father, mother, and Genealogie. Feardly, the perpetuitie of his kingdome and preisthead,The name, kingdome, preisthed and Genealogie of Melchisedec. nether hauing beginning nor yet ending, remaning the preist for euer, and made lyke vntounto the Sonne of God. Fyftly, the dignitie and prerogatiue of his preisthead, in that, that he receaueth teindes of Abraham the Patriarck and the appointed Father of all faithfull. Last, the office of his preisthead, in blessing Abrahā, hauing already vsed him self liberally, as became a King, in receauing him and his company to banked.

These thinges, how properly they conuene to our Sauiour, it is more easy to considder, nor that I neid to apply them particularlie. Now pas thy way, fond and vane Papist, and adde that which is impius, wicked, and deuillishe. I regarde not how many thou hauehave to be companions in thy error. The Scollers of Christe beareth that reuerence to their maister, that where as the Spirite of God kepeth silence, they inquire not, as we may obserue by the exemple of the Author to the Hebrewes, who suteth nothing of Father, mother, nor Genealogie of Melchisedec: but seing there wes none expressed by Moyses, he bothe willingly misknoweth it, yea, and willeth that we shall not inquire of it, hauing before our eyes, that moderation and sobrietie we oght to hauehave in reading and exponīg of Scriptures, neuer to inquire further in the holy mysteries, thē Gods holy spirit doeth teache vsus.In the mysteries of god we oght not to inquire further nor the Spirite of God hes reueiled. Wherfore we neid not to declaire any cause why, nor to what ēd Melchisedec broght furth bread & wyne, since the spirit of God declareth it not: alwayes that, that we hauehave spoken of the refreshing of Abraham, we hauehave followed the iudgement and coniecture of Iosephus, and Crysostomus, lyke as in Hosting, we know how thankfull it is, how great plentie of wictualles, soeuer we hauehave, to be refreshed with freshe meates and drinkes.

Now good Reader, how captiuslie this wranglare of Scripture trauelleth in this mater, considder with thy self. I know wel ynough, what he braggeth of some of the Ancients, that abuseth this place of Melchisedec. But let no suffrage of antiquitie draw vsus from the commentarie of the Spirite of God, who in a mater of so great weight, wold not hauehave pretermitted the oblation of Melchisedec, if it could hauehave serued anywise to the purpose.

Hereby, Sire, ye may vnderstand sufficiently, that to be a preist, after the ordour of Melchisedec, is not to offer vp bread and wyne, as ye falsly alledge Melchisedec to hauehave done, but this to be referred to the stabilitie of Christes preisthead, and eternitie of the same, as I hauehave declared at large, so that we may collect the dout of Iames, to be moste reasonable, douting.

Gif he maid oblation of bread and wyne, for vther wayis (As he sayeth) zour argument can hauehave na apperance.

We shal obserue in lyke maner, the vanitie of your answer to his dout, assuring hī moste vntruely that the Scripture speikis it sa plaine that it leifes no place to dubitation.

And where as it is appointed to you to brīg furth the wordes of the Scriptures, ye, as altogether vnmyndfull of the purpose that ye hauehave in hand, passeth your way, and bringest in a similytude, hauing nothing to do with the mater.

Firste ye should hauehave broght the wordes of the Text, and by them prouen, that Melchisedec offred bread and wyne to God, which is declared to be fals and vntrew, and then pereuenture your simylitude of the tree, in a shining and bright Sonne, casting his vmbers according to the multitude of the brenches, might hauehave had some probabilitie: by the which similitude, ye go about to proue that euerie thing in the olde Testament is a figure of some what in the new, which I am assured thou can not iustifie vniuersally, no not in the thinges that be verie figures in euerie point. For howsoeuer, euerie leaf of the tree hath the shaddow, corespondēt vntounto it, yet I am assured there be many tīhgs in the figures of the olde Testament,Cōsider here, Sā son, Dauid, and Salomō whiche were figures of Christe. which can not be attributed, nor in any condition conuene to the veritie, the treuth, and the body in the new, without a great Sacriledge. Samson is the figure of our Sauiour, we read that he played the harlote: shal we werifie this of our Sauiour: Dauid lykewise, being the figure of Christe, wes an adulterare, and to the crime of Adulterie, ioyned slaughter. Shal we affirme this of the body, which is Christe? Salomon wes the moste liuely figure of all, and yet he wes caried away a whoring after fals Gods and Idoles, at the appetite of his wifes.1. Kin. 11 Wil ye find any thing correspondent to this in our maister? God forbidde, we so think, or that any such thoght enter into our hartes. So ye see manifestly, that of all thing is found in the figure, we oght not to feak the lyke in the veritie, as we shal shew in the Pashall Lambe shortly.

We read plainely in the Text, that Melchisedec broght furth bread and wyne, and that to conforte Abraham and his Armie, as before we hauehave said. In deid we may finde not vnlyke to this in Christe,Christ refreshed the people in the wildernes. that at sindrie tymes in the wildernes, he fed the people, that followed vponupon him, they being destitute of sustentation, and wearied of the iorney: yea, and in the latter Supper, he gaue bread and wyne to his Disciples. And yet I will go further with you, that in the Lordes Table, we offer vp bread and wyne, to be sanctified of the Lorde, and that it may be made a Sacrament by him. These thinges as I will not deny, so they may somwhat conuene. But that he made oblation of bread and wyne vntounto his Father, in any such condition as ye pretende, as Melchisedec made none at all, so his doing can not serue you, to proue your intent, yea, and when all should be granted to you, what strenth I pray you, is in an allegorie, to set vp any doctrine, and make it of authoritie? none at all. But seing the Spirite of God passeth by this with silence, we may iudge it altogether strainge from the purpose. If this sobrietie were in this doctor, he should not tho…e him self to be thus caried away God send you his holy Spirite, to lighten your hart, and oppē your eyes, that ye may see, and purge your smelling that ye may smell oute Gods treuth, and embrace the same. Let vsus come to the exemple.

That is na dout (sayeth he) but the Pascall Lambe was a figure of the Sacrifice of the croce. Nottheles, that figure was corespondēt in all partes, to it, that was done in the latter Supper. For quhy we reid, that the Lambe was offerred in Sacrifice of the Hebreains, in recordation of the benefite, the quhilk the people of Israel was deliuered fra the seruitude of Pharo: and bringing out of Egypt, bot the Sacrifice of the croce was not in recordation of ony benefite, bot it was the self benefite, the same self liberation fra sinne, the same self Redemption fra the captiuitie of the Deuill. Quhairfore it was necessare that be the immolation of the Pascall Lambe, ane vther immolation besydes it done on the croice, sould be signified, the quhilk in the latter supper was done, than man we conclude cōforme to the Scriptures, that lyke as the Sacrifice of the Pascall Lambe wes a cōmemoration of benefite and gudenes of Almichtie God, toward the people of Israell, quhair thay deliuered fra the seruitude and tyranny of Pharo, euin sa is the Sacrifice of the Lordes body in the latter Supper called the masse, a perpetuall commemoration and remembrance of the gret gudnes of Almichty God, quhair he deliuered the haill warld fra the tyranny and seruitude of the Deuill, be the Sacrifice of the croce, sa the Sacrifice of the croce and the Sacrifice of the masse in all partes are correspondent to the figure and Sacrifice, of the Pascall Lambe.

Now will I call vponupon the heauen and the earth, to beare recorde to it that shalbe now tossed betuix me and this Author, and how substancially he proceadeth in the probatiō, to proue by the Pasouer two Sacrifices: one in the latter Supper, an other of the croice. Your conclusion is plaine, that by the immolation of the Pashall Lambe, an other immolation besydes it wes done vponupon the croice shoulde be signified, the which (say ye) wes done in the latter Supper. And so will ye of a Sacrifice in figure, make two to start furth. Ether must ye say that, in that, the Pasouer Lambe wes Sacrificed, it wes a figure of the immolation of our Sauiour vponupon the croice, or then it wes a figure of that oblation that wes made (as ye pretend) in the Supper, take your chose, ye shall neuer conclude of it, two immolations, as ye fondly trauel to proue.

To it of the Supper, I can nowise aggre, for then the veritie shall not coresponde to the figure. In the Supper there wes no shedding of blood, as wes in the immolatiō of the Lambe,The pashal lābe and the Lordes Supper do not aggre in all pointes, for in the Lordes Supper, wes no blood shedding which is the principall point belonging to the nature of a Sacrifice, but ye will answer, that the Lābe wes offered in recordation of their deliuerance. I answer, that is verie fals, for it wes principally to serue to the figure of that deliuerance and Sacrifice, whereby all Sacrifices hath their vigure, and by the which we hauehave, all deliuerance, to wit, the Sacrifice of the croice. Ye will obiect That the Sacrifice of the croice was not a recordation of the deliuerance of vsus, fra the tyrranny of Sathan, bot the deliuerance it self.

That, I answer, is lykewise fals, speaking as ye do, strictly, For it is onelyonly the instrument, by the which, of the part of our Sauiour, deliuerance and Saluation, are purchased vntounto vsus, that beleueth in Iesus Christe.

Bot it was the Pascal Lambe (wil ye say) that was offered vp in recordatiō of thair deliuerāce.

In that I say it doeth aggre with the Supper of the Lorde, that lyke as in it we are commanded to celebrate the Lordes death, till he come, so were they to hauehave remē brance of their deliuerance, so that this is not in respect of the offerring, which principally is to be referred to the Sacrifice of the croice, whereof all Sacrifices were figures: but in consideration of the Lordes Table,The lordes table came instead of the Pashcal lamb which wes to be placed, and succead in the roume of it, and this to be the verie Bermane interpretation of that place, it is moste plaine, by the Apostle Paule. 1. Cor. 5. where he affirmeth Christe to be offered vp our Pasouer, and so exhorteth vsus to be mirrie and reioyse, without any mention of Sacrification, and offerring vp of him, vnderunder the formes of bread and wyne.

Trew it is, that in euerie ceremonie vnderunder the Lawe, we hauehave to consider thre sindrie thinges, the first is, a cō memoration of some benefite receaued: as no dout, the Pasouer, in cōsideration that it wes a Sacrament, broght them in mynde of their deliuerance out of Egypt. Secondly, we hauehave to receaue it as an vmber or figure of Christe Iesus, as the offerring vp of the Lambe,what we hauehave to consider in the sacrifices of the Lawe. the spilling of the blood of him, wes a figure of the Redemption of man, by the blood and passion of our Sauiour. Thridly, it serued for a document of good lyfe, holynes, and so furth.

The Confutation of the Abbot of Crosraguels Mass, Text (3 of 5)