Reply Against Gilbert Brown, Part 1

Reply Against Gilbert Brown · Part 1

p. 245The degrees and meanes wherby the ſacrifice of the Maſſe crap in. Firſt, I will ſet downe the eſtate of the publick worſhip of God in the Primitiue Kirk, the firſt 300. or 400. yeares after Chriſt, and then the meanes and degrees whereby this abhominable ſacrifice crap in.

FIrſt, it is manifeſt, that in the primitiue Kirk, the communion or ſacrament of the Lords Supper, Iuſtin. Martyr in apolog, 2. & Tertul, apolog. Aug, de conſecrat diſt 2 cap, Quotidie Ambroſ, lib, 5, ca, 4, de ſacramenwas miniſtred eueryevery weeke once, vponupon the Lords day: and in ſome place it was miniſtred eueryevery day, as appeares by theſe places. And therefore Ambroſe who liued in the three hundreth age, exhorteth to a dayly receauing of it. Next, from the Communion was excluded, firſt theſe who were not ſufficiently inſtructed in the grounds of chriſtianity, who were called Catechumeni, that is, catechiſed and inſtructed by queſtions and anſweres. Next, theſe who had not ended out their repentance, and ſatisfaction to the Kirk who were called Poenitentes, that is, penitents. And thirdly, theſe who were poſſeſſed with an euill ſpirite, who were called foreign All theſe, after that the firſt praier, the reading of the Scripture, the ſermon, and the rehearſing of the Creede (at the whilk they were preſent) were ended, they were commanded by the Deacon to retire themſelues, and to depart out of the aſſembly or congregation, that place might be giuen to the faithfull, who was to communicate, in theſe words: Ite, miſſa eſt: The origen of the word Maſſe Lib, 1, de Miſſa, cap. 1that is, Goe your way, depart. And from this firſt came the word Maſſe in the Kirk of God: and this Bellarmine confeſſes, whilk in Latine is called miſsio, or dimiſsio, or miſſa: and in the Greeke foreign For the Pagans vſed that ſame word after their ſacrifice was ended. In Apule, lib, 11 de metamorph.And the abuſe eaſily growing in the frequent vſing of this word, it came to paſſe by time, that all the worſhip of God, as the firſt praiers, the ſinging of the Pſalmes, the reading of the Scripture, the preaching of the word, the rehearſing of the ſimbolo, whilk was performed in p. 246the aſſembly before the dimiſsion of theſe who were catechiſed, As Bellarm. confeſſes lib. 1. de miſſa cap. 1. Conc. Valent. ca. 1 Bellarm. ibidem. Alcuinus a Papiſt de officiis Eccleſ cap de celebratione Miſſaewas called Miſſa Catechumenorum. And the reſt of the worſhip of God whilk was done after their departure, to the dimiſsion of the faithfull, as the celebration of the Supper, &c. was called Miſsa Fidelium. So then this word Maſſe, whilk the Kirk of Rome aſcriues nowe vntounto their pretended ſacrifice, came firſt from the dimiſsion, or skailling of the people (as they call it) from the Lords ſeruice, and was neuer heard of in the Kirk of Chriſt, nor read of in any authour, Hebrewe, Greeke, or Latine, for the ſpace of 400. yeare almoſte after Chriſt. And Ierome who liued in the yeare 422. and was an Elder in Rome, who write ſo many volumes, made no mention of this word Maſſe, at all. For that commentary of the Prouerbes whilk is aſcriued vntounto him, where mention is made of the Maſſe, See Marianus Victorius Reat. in praefat. in 8. tom. operum Hier.* is not his: for beſide other things there, mention is made of Gregorie, who liued almoſte 200, yeare after him. And Ambroſe makes mention of it only once, and Saint Auguſtine twiſe or thriſe, for al the volumes whilk they write if theſe books be theirs. For Eraſmus in his cenſures vponupon the ſermons de Tempore, ſaies that many of them are found vnderunder the names of other authours, and ſauours little either of Auguſtines learning, or phraſe. See Iames Gillotius in praefat. ad Ambroſ. And that neither of them in the exponing of the matter of the Sacrament, whilk they handled moſt largely: the one in ſexe bookes, and the other moſt largely and frequently, and in the foreſaide places: they vſed it in a far other ſenſe, then it is taken nowe in the Kirk of Rome: for by this worde they neither vnderſtood a ſacrament, nor a ſacrifice, as the Kirk of Rome does. For a)a)Lib, 5. epiſt. 33.Ambroſe takes it for the whole ſeruice whilk was proper to the faithfull. And Auguſtine in b)b)In ſerm. 237. de tempor.one place, for the dimiſsion of theſe who were catechiſed: and in the ccIn ſermone de tempo. 251 & 91other two places, for the whole ſeruice, aſwel of the Catechumeni, as of the faithfull. So rarely was it vſed by the lights of that age, and in a far other ſenſe, then the Kirk of Rome takes it now. But what a ſtrange change hes falne in this word Maſſe, the abuſe growing by time more & more? Firſt, from a commandement to the people to depart, Ite, p. 247miſsa est, and that in euill latine, for Ite, miſsio or dimiſsio est, it paſſed to ſignify the ſeruice of God, and from thence to ſignify a ſacrifice, and from thence to ſignify that opus operatum, that work wroght of that abhominable ſacrifice of the Maſſe for the quick and the dead: ſo that now in end it holdes that place in the Romane Kirk, that Mineruas image, whilk (as was ſuppoſed fell out of heauen in a temple, in the cietye of Troy) did holde amongſt them: ſo that, as they thought it was their onelyonly protection and fortreſſe, and as long as they kept it, they were in no danger to hauehave beene ouercome by the Grecians their enemies. So doth the Papiſtical kirk think of this their Maſſe: and this for the 2. point, of the forme of the publick worſhip of God in the primitiue Kirk. Thirdly, after the dimiſsion of the Catechumeni, the faithfull who was commanded to remaine and communicate, they did offer vp of their goodes, and firſt fruits vntounto God, before they did communicate: whilk (for the moſt prrt) was of breade and wine: or of their firſt fruits of cornes & raſings, whereof ſo much was taken, as did ſerue for breade and wine to the communicants. And the reſt that remained, was eyther eaten in common amongſt the faithfull, whereof alſo ſome was ſent vntounto them who were ſicke, or abſent, in a teſtimonie of their communion with them: (from whence ſprung that abuſe and idolatry in the Kirk of Rome, The origen of the ſending of the Sacrament to the ſicke.in carrying of the ſacrament, whilk they call the Lord God, to the ſicke) or elſe was diſtributed vntounto the poore. And when the Kirk waxed riche, as it did after the time of Conſtantine, the oblations abounded: and apart thereof was alſo imploied vntounto the maintenance of the miniſtrie, as Ierome witneſſes ſaying, Clerici de altari viuunt: altari ſervientes, altaris oblatione ſuſtentantur. The Cleargie liues of the altar, and are ſuſtained by the oblations therof: The whilk begat auarice in them: & their auarice brought in the ſacrifice of the Maſſe, as we ſhall ſee afterward. Nowe theſe oblations whilk were giuen by the faithfull, for the ſuſtentation of the miniſterie, for the reliefe of the poore, & furniſhing materials to the communion, was called after the cuſtome of the olde law Phil. 4. Heb. 1… Iren. lib. 4. cap. 32 Cypr. de Bleemo ſina.Phil 4Heb 1ſacrifices. p. 248So the Apoſt. Paule, Irenaeus, & Cyprian calles them. And Paulinus epiſt. de gazophyla. pag. 349. calles the place where theſe offerings was preſēted, a Table. And theſe was preſēted vntounto the a)a)Iuſtin. Matt, apolog. 2Miniſter, who by praier did conſecrate them vntounto God, as is manifeſt by the praiers ſet down in the Liturgies. Tua ex tuis tibi offerimus: that is, Of thy owne, wee offer thy owne things vntounto thee. And, Has oblationes famulorum, famularumque tuarum benignus aſsume, quas ſinguli obtulerunt: that is, Mercifully receaue theſe oblations of thy ſeruands whilk eueryevery one of them hes offered vp to thee: and ſundry other praiers of the Maſſe, whilk can no waies be ſpoken of the ſacrifice of the ſonne of God, The meanes and degrees wherby this …bhominable ſacrifice of the Maſſe crap in and was conceaued, fo…med brought foorth, ſtrengthened, & embraced of all.without blaſphemie, as ſhall be ſeene afterward. And this was the eſtate of the Kirk three or foure hundreth yeare after Chriſt. But the louelove of God decaying, and the hearts of men and wemen waxing colde in the worſhip of God, the people did not communicate ſo oft. And therefore we reade of the complaints of the b)b)Ambroſ, lib, 5, c 4, de ſacram: Chryſoſt, in epiſt a… Epheſ, Auguſt epiſt, 119Fathers, of the rarity of the communicants, and of their vehement exhortations to the people to cōmunicate eueryevery day: or at the leaſt, eueryevery Saboth. But theſe exhortations did not profite, and therefore there was c)c)De conſecratione diſtinct, 1, cap Epiſcopus, & diſt …, cap, Peracta, & cap. Hi qui intrantCanons and lawes made, to bind the people to communicate, at the leaſt, eueryevery Saboth: otherwiſe, to be thruſt out at the Kirk dores. And alſo d)d)Carol, magnus lib, 1, cap, 138, 182, 167Ciuill lawes for that ſame effect. But theſe lawes did gaine but little: for whether it was the obſtinacy of the people, or that they were not preaſed vntounto it by their Paſtors, they did waxe more and more negligent in communicating. And therefore e)e)Diſtinct, 2, cap Saeculares, & cap Si non. & cap, Scis homo Ciuil lawes, lib. 2 cap, 45, ad 3, 38Lawes were made, that if not oftner, at the leaſt thriſe in the yeare the people ſhould communicate: to wit, at Paſche, at Chriſtiſtime, & at Pentecoſt, otherwiſe not to bee reputed as Chriſtians. But for all this the people did not communicate, for the moſt part: ſo that in end a f)f)Extra, de penit & remiſ, cap, Omnislaw was made, that at the leaſt once in the yeare, they ſhould communicate: to wit, at Paſche. The whilk cuſtome is yet kept in the Kirk of Rome. So by theſe degrees the Communion was loſte in the celebration of the Supper amongſt the people: firſt, from a dayly communion in ſome places, to once in the weeke, and from p. 249thence to thriſe in the yeare, and from thence to once in the yeare: ſo that ordinarily there did none communicate but the Miniſtery and Cleargie. But in proceſſe of time this corruption ouertooke them alſo: and therefore g)g)De conſec. diſt 1. cap. Hoc quoque. & cap. Omnes fideles.Lawes, both Ciuill and Eccleſiaſticall was made, to conſtraine them to cōmunicate: & that at the leaſt two or three ſhould cōmunicate with the Prieſt: the foot-ſteps whereof yet remaynes in the abbacy of Clugme, where the Deacon and ſub-deacon cōmunicats yet with the Prieſt. And of this came the diſtribution of the bread of the ſacrament in three peeces, according to the nomber of the communicants, whilk is yet vſed in the Kirk of Rome, ſuppoſe they hauehave drawn it now to ſignify a myſterie: and theſe three at the laſt was brought to one, and this one to the Clarke that rang the Bell. And at the laſt, ſome of the Prieſts themſelues did abſtain from cō municating: and therefore lawes was made, aſwell h)h)De conſec diſt. 2 cap. Velatum eſt.Eccleſiaſticall, as i)i)Carol. magn. lib 5. cap, 93. & lib, 6 cap. 118. & addi. 2 cap. 7Ciuill, to conſtraine them to communicate at all times, after the conſecration. So that by theſe degrees the communion in the ſacrament, was loſt alſo amongſt the miniſtry: firſt, from an ordinary communion whilk they vſed it paſſed to three or foure, & frō the three to one, & frō this one to the Clark that rang the bell: The firſt ſtep was the loſing of the communion in the celebration of the Supper, firſt amongſt the people, and then amongſt the Cleargie,& ofttimes to the Prieſt himſelf alone. And this loſing of the cōmuniō in the celebratiō of the Supper, firſt amongſt the people, next amongſt the Cleargie, was the firſt ſtep to their pretended ſacrifice. Now when the people did communicat, there was ſo much bread and wine, in a great quantity brought to the Table, to bee conſecrate by praier, as might ſerue them. Then as the nō ber of the communicants decaied, The ſecond degree or ſtep was the diminiſhing of the materials of the communion.ſo was the bread & wine proportionably diminiſhed. And as it came to this at the laſt, that none did communicate but the Prieſt & his Clark, and oftentimes none but the Prieſt only: ſo no more bread & wine was brought to the table, to be conſecrate, but that that ſerued him. And ſo from many breades it came to one: and from a great breade to ſo ſmal a bread, that it might be parted in three: and in end it is come to the quantity of a denier, as Durandus a Papiſt ſayes. And ſik like of the wyne, frō many great veſhels, to ſmall pottels, from many Cupes, to p. 250one: and from a great Cupe to a ſmall. And this was the ſecond ſtep to their pretended ſacrifice. The third ſtep, the auarice of the Prieſts.Thirdly, from the peoples negligence in communicating, proceeded their negligence in bringing their oblations: for theſe two were ioyned together, their communicating and their offerings, a part whereof was taken for the maintenance of the Cleargy But the Prieſts they would not want their offerings, & therfore they procured ciuill lawes to be made, to conſtraine the people to bring their offerings. Therefore Charles the great made a law, Ciuill lawes. Carolus magnus lib, 7. cap. 94. & lib. 6.That the people might be admoniſhed to communicate, & to bring their offering eueryevery Sabboth: for the one ceaſing, the other ceaſed alſo: and the Prieſt did demand the one, vnderunder the pretext of the other. And heir was the third ſtep, the auarice of the Prieſts. But while as neither ciuill nor Eccleſiaſticall lawes could preuaile with the people to make them to communicate, and to bring their offerings: they deuyſed this damnable doctrine, and taught it to the people, That not only the Lords Supper was a ſacrament, The fourt ſtep of their damnable doctrine, that the ſacrament was a meritorious ſacrifice aſwell for the preſent as abſent, for the communicants as beholders, for the dead as for the liuingand ſo was profitable onelyonly to them that did communicate, but alſo it was a ſacrifice to God, and therfore was profitable for all them that were beholders of it, & by the merite thereof they might obtaine merciemercy and grace: yea, that it was not only meritorious to the beholders, but alſo to all theſe for whome the Prieſt ſaide it, aſwell dead as liuing, abſent, as preſent, not only for the ſoule, but alſo for all other neceſsities, aſwell of beaſtes as of men, ſo being they brought their offerings alſo to the Prieſt, the whilk they taught to be meritorious both for them and theirs. For to keepe the people therefore in ſome deuotion, The cauſes wherfore the Prieſtes taught ſik damnable doctrine ſo diligentlie to their people, was their owne gaine, for they were nouriſhed by ſik doctrineas we ſay, and for to mooue them to bring their offerings vntounto the Prieſts, this doctrine of Chriſts ſacrament, that it was a moſte meritorious ſacrifice, and of the peoples oblations, that they were profitable for them & theirs, was firſt invented by the auaritious cleargie, and taught to the people. And therfore Charles the great in his Lawes, inioyned to the Prieſts to make the people to vnderſtand diſtinctly the force of the Maſſe, how far it was profitable both for them and theirs, both for the liuing & the dead: and to the people that they ſhould bring their offerings cōtinually vntounto the Prieſt and that becauſe their offerings to the Prieſt, was profitable both to thē p. 251ſelues, and alſo to theſe that appertained to them. Nowe as for the Prieſts part, they needed not lawes to vrge them to teache this doctrine: for they were carried, as it were, with the charriots of their auarice to the performance of the ſame, for otherwiſe their Maſſes would hauehave beene left deſolate. And from thence came this their doctrine, that the Maſſe ſerued a)a)Gabriel Biel lect. 85. in expoſ. canon. & in 4. ſent. diſt. 12. q. 3.to appeaſe Gods wrath, to obtaine remiſsion of ſins, b)b)Miſſale in canone, & Pap… Innocent. 3. tract. de Miſſa. & Thomas de Aquine & Eckius de Miſſa. lib. 1. cap. 10. Concil. Trident. ſeſ 6 can 2redemption of ſoules, & al ſpiritual grace & ſaluation: & that it ſerued for al other neceſsities, aſwell of man, as of beaſt, aſwell for the dead, as for the liuing, aſwel for the abſent, as for the preſent. And from hēce come this three-folde force c)c)Gabriel Biel lect. 26.whilk they aſcriue vntounto their Maſſe: the one moſt generall for all, another more ſpeciall for him that ſayes it: and the third after a mid way, whilk was in the hands of the Prieſt to apply it to what perſon, or perſons, dead or liuing, it pleaſes him, equally or vnequally: and that God the Father diſpenſes the fruits therof according to the determination of the Prieſt. And from this did ſpring their treaſures and riches, throgh the aboundance of the peoples oblations: and from this came alſo the riche donations, prebends, Colledges, and lands, as may be ſeene by the common forme of their donations in their Charters: I offer to God all the things whilk are contained in this Charter, for the remiſson of my owne ſinnes, and of my Parents, to maintaine the ſeruice of God in ſacrifices and Maſſes. Matth. 15.5.6.Matt 15:5Matt 15:6As the Scribes and Phariſies therefore taught the people, that by offring a gift, albeit they honored not their father and mother, yet they ſhould be free, & hauehave profite, abrogating the commandements of God through their traditions: ſo did the Prieſts teach the people, that ſuppoſe they neglected the commandement of God in communicating in the ſacrament: yet by their preſence at the ſacrifice, and by their giftes that they offered vntounto them, they ſhould be free from that ſinne, and ſhoulde hauehave profite not onelie to themſelues, but alſo to all that appertained vntounto them. And to content the people that they ſhould not be offended that they were depriued of the communion, and receaued nothing for their offerings, but a bare ſight and hearing of the Prieſt, eating and drinking all himſelfe allone: they inuented their holy bread, whilk they diſtributed vntounto p. 256the people eueryevery Sabboth: and the kiſsing of the Pax, that is the couering of the Challice, to ſupply the want of the communion, whereby they might thinke that they were not altogether fruſtrate of the ſame.

And as for the people, becauſe they receaued not the louelove of the trueth, The cauſes wherfore the people ſo greedilie embraced it the iuſt iudgements of God, becauſe they receaued not the louelove of the trueth, therefore the Lord gaue them ouer to ſtrong deluſions to beleeue lies. Next, the plauſibleneſſe of ſik doctrine, ſo well aggreing to their corrupt nature, & the great profite that was pretended it would carrie with it.(for no exhortation or admonition, no Lawes Eccleſiaſticall nor Ciuill, could make them to reuerence the Lords inſtitution, in receiuing the ſweet pledges of their ſaluation as the Lorde had commanded) therefore the Lorde gaue them ouer, as it was foretolde, to ſtrong deluſions, that they might beleeue lies. And beſide this iuſt iudgement of God, as this doctrin was moſt profitable to the Prieſts, ſo was it moſt aggreeable to their corruption, and therfore was eaſily embraced and beleeued. For what was more eaſie to practiſe, then to heare and ſee a Maſſe, and to bring their offering vntounto the Prieſt? This required no examination of themſelues before? No mortification of their ſinne: no ſad and heauie hearts, with feare and trembling to come to the ſame, as the Communion did, but only their eies to ſee, & eares to heare ſuppoſe they neither knew nor vnderſtood what was ſaid or done in the ſame. And yet what was ſo profitable as it was? whilk was able to obtaine remiſsion of ſinnes, & redemption of ſoules, to appeaſe Gods wrath, and to obtaine all grace, and to helpe for all neceſsities, both for the liuing and dead, preſent and abſent, man & beaſt as they affirmed. So this was not the ſtrait way to ſaluation, for who was not able to practiſe this doctrine? that is, to ſee and heare a Maſſe. And yet our Sauiour ſayes, The way is ſtrait that leades to eternall life, and many ſhall ſeeke to enter in, and ſhal not be able. Matth 7.13Matt 7:13From this ſprang the aboundance of their oblations, that they ſpared neither ſiluer nor golde, houſes, landes, nor heritages: for what would not a man giuegive to get ſaluation ſo eaſily, both to himſelf and to others? So it was no wonder ſuppoſe the Prieſtes were earneſt in beating in the eares of the people ſik a profitable doctrine for themſelues: for it was a golden myne vntounto them. And ſuppoſe the people (hauing forſaken the louelove of the truth, and being giuen ouer of God to beleue ſik ſtrong deluſions for the contempt of his ordinance,) p. 253embraced ſik a plauſible doctrine, whilk broght heauen to them and theirs, ſo eaſily, as they ſupponed: and by theſe degrees the pretended ſacrifice of the Maſſe was not a little promoued. And yet theſe abuſes crap not in, while after Gregorie the great, who liued in the 600. yeare after Chriſt ſuppoſe a great part of theſe abuſes is aſcriued to him.

Hetherto now hes this ſacrifice beene confuſedly conceiued, and all things almoſt prepared for her birth: Other corruptous wh…lk crap in that ripened this monſtrous birth 1. The conſecration of als much bread and wine as might ſerue the Prieſt only De conſecra. diſt a c. Non oportet & cap. In ſacramento Gregor. in dialogfrom theſe now followeth other corruptions, whilk did ripen this monſtrous birth: as firſt where the Prieſt was wont to bliſſe and conſecrate by praier, ſo much bread and wine as might ſerue the whole people who did communicate in the primitiue Kirk: the communion of the people in this ſacrament being loſt, as we hard before, and the Prieſt himſelfe alone, or at the leaſt, two or three with him onelyonly communicating: the oblations of the people whilk was not onelyonly of bread, and wyne, and water, according to the expreſſe Canons of the Kirk, but (corruption growing with the riches of the Kirk) alſo of golde, ſiluer, of ſheepe and nowlt, as we reade in the time of Gregorie. Theſe oblations, I ſay, was not brought vntounto the altar to be conſecrated by prayers to God, but onelyonly ſo much bread and wine as might ſerue the Prieſt onelyonly, and whilk at laſt (the abuſe growing) he began to make himſelf, and to bring vntounto the ſacrament. VponUpon the whilk followed other two abuſes. 2. As of before the peoples gifts and preſents whilk they brought to the ſacrament, were called ſacrifices and oblations: now this ſtile was taken from their gifts & offerings, & was aſcriued onlie to the Prieſts action in conſecrating the elementsThe firſt that the ſtile of (offering) and (ſacrifice) in the ſacrament was taken from the peoples action of offering and their oblations, for the whilk cauſe eſpecially the ſacrament was called a ſacrifice: and therefore the praier in the Canon, was not in Gregories time pro quibus tibi offerimus for the whilk we offer vntounto thee: but, qui tibi offerunt, who doe offer to thee. And their oblation was called ſacrifices, as is manifeſt by the ordinance of Pope Gelaſius, where it is ordained that the ſacrifices whilk the people ſhould offer vp in the Maſſe, ſhould be diſtribute in foure partes. This ſtile (I ſay) of offering & ſacrifice was taken from them, & aſcriued only to the Prieſts action: & his action was called the ſacrifice. And this was no little ſtep to their pretēded ſacrifice. The next whilk p. 254did put euen ſome life and breath in it, 3. The applying of all the praiers whilk was made and ſaid in th ſanctification of the oblations of the people before vntounto the ſanctification of that ſmall round bread, and little Cupe whilk was reſerued for the Prieſt onlie.was the applying of all the prayers whilk was vſed to be ſaide and made in the ſanctificatiō of the oblatiōs of the people, to the ſancificatiō of that ſmal round bread, & portion of wine whilk was reſerued for the ſacrament, and appointed for the Prieſt and the few that was to communicate with him. So that heere was a manifeſt change, wherein they paſſed from the oblations of the gifts, whilk was preſented to God by the people & offered to him in the ſacramēt of the Supper, whilk were called ſacrifices, as we hauehave prooued before: to a ſacrifice of a round bread, & a little cupe of wine, whilk the Prieſt only, or at the leaſt, with other two or three, eate & drink in the ſame, and conſequently from a ſacrifice of the fruites of the earth offered to God by the people, to a ſacrifice of the eternall Sonne of God whilk the Prieſt ſupponed he offered vp to God in the ſame. So by this meanes it receiued, as it were, ſome life and breath.

This alteration manifeſt by the praiers in their Canon & liturgies.This alteration is ſo manifeſt, that the praiers in their own Canon of the Maſſe and Liturgies will proue the ſame, Precamur te, (ſaies the Canon) vt accepta habeas & benedicas haec dona, hac munera, haec ſancta ſacrificia illibata, that is, Wee pray thee thou would accept and bliſſe theſe gifts, theſe preſents, theſe holy & vnſpotted ſacrifices. And againe, Remember of them, pro quibus tibi offerimus, vel qui tibi offerunt hoc ſacrificium laudis, pro ſe ſuiſque omnibus: that is, Theſe for whome we offer vntounto thee, or who doeth offer vntounto thee, this ſacrifice of praiſe for themſelues and all theirs. And againe, Supra a qua ſereno & propitio vultu reſpicere digneris, & accepta habere ſicut accepta habere dignatus es munera Abelis, Abrahae, Melchiſedech, &c. that is, That thou would vouchſafe to looke vppon them with a fauourable and merciful countenance, as thou haſt vouchſaued to accept of the gifts of Abel, Abraham and Melchiſedech, &c. And againe, Iube haec perferri per manus Angeli tui in ſublime altare tuum: Theſe praiers was not made of the ſacrifice of the eternall ſon of God, but of the gifts and preſents of the people.that is, Command them to be carried by the handes of thy Angel vntounto thy hie altar in the ſight of thy maieſtie. And againe, Tua de tuis, that is, We offer of thy owne, thy owne to thee. I would aske you, (Maiſter Gilbert) Dare ye in your conſcience ſay, that theſe praiers were made of the eternall ſonne of God, p. 255whome ye pretend to offer vp in your Maſſes? For can eyther the words themſelues be vnderſtoode of him, They cannot be applyed to him without great abſurditie.without great abſurditie? or can they be applied to him without horrible blaſphemy? And may not eueryevery one ſee, that they were conceaued and made of the giftes and ſacrifices of prayſes, whilk the people did offer vp to God in the ſacrament? And they ſpeake heir in the plurall nomber of many, and the ſacrifice of the ſonne of God is but one. Next, they are called gifts, preſents, thy owne, gifts of thy owne, and ſacrifices of praiſes, whilk cannot be ſpoken of the reall ſacrifice of the ſonne of God, whilk is a propitiatorie ſacrifice: and are not called gifts, preſents, and ſacrifices of praiſes of the people. Thirdly they ſay remember them who offers vntounto thee their giftes for them ſelues and theirs, whilk cannot be vnderſtood of anye, but of the people that offered their offerings of their fruites vntounto the Lord. For you will not ſay that the people offers vp the Sonne of God, but only the Prieſt. And what Chriſtian harte can think that theſe prayers can be applyed to him without horrible blaſphemy: as to duſt & aſhes to interceed by prayer to God the Father for his beloued Sonne, Neither without horrible blaſphemie.to pray him to accept in his fauour, to bles and ſanctifie his owne beloued Sonne who is the fountaine of all bleſſing and holines, and in whom the fulnes of the godhead dwelles: & to looke vponupon him with a mercifull & fauourable countenance and to denyie to vouchſaue to accept of him in whome and with whome he is well pleaſed, Matth. 3.17. & 17 5. Pro 6.8.30. Coloſſ. 1.19.Matt 3:17Matt 17:5Prov 6:8Prov 6:30Col 1:19who is his fathers daily delight and ioy, and to accept of him as he did of the ſacrifices of Abell, Abraham, and Melchiſedech, comparing that bleſſed ſacrifice of himſelfe, with the ſacrifices of the fruites of the earth, and beaſtes of the fielde, as theirs was: without the whilk neither their ſacrifices nor perſons would euer hauehave pleaſed God: and to pray to God the Father to commande the Angels (in whome as Iob ſaies he ſound no purity) to carrie his owne eternall ſonne vp to heauen in his preſence, as though he were not as able now to aſcend from thence to heauen, if he were there: being glorified without the help of Angels, as he did after his reſurrection.

Now let any Chriſtian hart iudge whether theſe praiers p. 252can be conceaued without blaſphemy of the eternall ſonne of God or not. And after the conſecration they hauehave this prayer in their Canon, By whome thou creates, ſanctifies, quicknes bliſſes, and giues to vsus all theſe good things, whilk can no wayes be applied vntounto the ſacrifice of Chriſt, vnleſſe they will hauehave him a creature daily made, bliſſed and quickned in their Maſſe: but vntounto the gifts and preſents of the people, whilk they offered vp to God in the ſacrament. And in the Liturgie whilk they aſcriue to Clement, the prayer is pro dono oblato, Clemeus lib. 3 cap. 17that is, for the gift whilk is offered vp, That it would pleaſe God to receaue it in his altar, through the interceſsion of his Chriſt, in a ſweete ſmelling ſauour, whilk no waies can be applied vntounto the ſacrifice of the ſonne of God. For heir they are manifeſtly diſtinguiſhed, the gift offered, and the interceſsion of Chriſt for the whilk they deſire God to accept of the gift offered. So heir is a moſte notorious corruption, wherein they apply all the praiers, whilk were firſte conceaued and made of the gifts & preſents of the people, whilk they offered vp to God in the Sacrament; to the pretended ſacrifice of the ſonne of God. The degrees of this change and corruptionAnd from the offerings of the people whilk was many, they paſſe to an oblation whilk was offered: for a ſacrament of praiſe, to a ſacrament whilk the Prieſt conſumeth all himſelfe: from a ſacrament to confirme vsus of our ſaluation in Chriſt, to a propitiatorie ſacrifice of the ſonne of God, for the redemption of ſoules: and from a commemoration of the death of Chriſt in the ſacrament, to a reall immolation and offering of him vp againe, and that not for the liuing only, but for the dead alſo.

By theſe degrees then hes this monſtrous ſacrifice beene conceaued formed, receaued life, and brought forth into the world. Nowe many other things did concurre to the ſtrenthening of her, and the rooting of her in the hearts and conſciences of men: as firſt the word ſacrifice, whilk was frequētlie vſed by the Fathers of the Primitiue Kirk, What things concurred to the ſtrengthening of her, and rooting her in the hartes of men after ſhe was borne.taken from the olde Teſtament, and the typicall ſacrifices there, whilk they aſcriued vntounto the ſacrament of the Supper, calling it a ſacrifice. And that firſte, becauſe it was celebrated with p. 257thankeſgiuing, whilk are called the ſacrifice of praiſe. Next, becauſe they ſacrificed themſelues in a holy, liuely, Rom. 12.1.2.3 Heb. 13.15.16.Rom 12:1Rom 12:2Rom 12:3Heb 13:15Heb 13:16& acceptable ſacrifice to God in the ſame. Thirdly, becauſe of their offering and almes whilk they offered in the ſacrament, whilk are called ſacrifices wherewith God is pleaſed. And laſt of all, becauſe it was a commemoration of that once offered vp ſacrifice of the ſonne of God, the vertue whereof is eternall and ſufficient. The next was the vniuerſall ignorance, both of Paſtours and people, The vniuerſall ignorance both of Paſtor and people through the inundation of barbarous nationsthrough the barbarous nations of the Gotthes, Hunnes, & Wandales, whilk ſpoiled & waſted the empire of the Weſt, more then 100. yearefull, whereby all learning (almoſt) was buried: and the lights and toarches of the Kirk being exſtinguiſhed, their ſucceſſors beeing borne and brought vp vnderunder that barbaritie, in that common & publick ignorance, they were ſo far from chaiſsing away that darkneſſe, that they rather increaſed the ſame, being giuen altogether to ſeculare and worldly affaires, as the lawes of Charles the great do teſtifie: commanding them that they ſhould abſtaine from ſeculare affaires from the Court, from warres, from Falconry from lechery, from games. Thirdly, the corruption of languages whilk entered in with theſe barbarous nations at that ſame time, 3. The coruption of languagesthrough the mixture of people of ſundry languages: wherby firſt the language became barbarous: next, not vniuerſally vnderſtood. And certainlye were not this, Satan could not hauehave preuailed ſo meikle, in cauſing this poiſon of this monſtrous ſacrifice to be ſo vniuerſally drunken out by the people. For if they had vnderſtood the lāguage, theſe words whilk they daily heard in their ſeruice, Surſum corda, Liſt vp your heartes: And ſhew forth the death of the ſonne of man, and confeſſe his Reſurrection till his comming. Theſe wordes might eaſily hauehave kept them in this knowledge, that Chriſt was aboue, and they ſhould not ſeeke him bodily in the ſacrament, becauſe hee was not there really preſent, but was to come: and that the ſacrament was not a reall offering of the ſonne of God againe, but a ſhowing foorth of his death, vntill his ſeconde comming.

But two doctrines eſpecially, whilk by proceſſe of time p. 258alſo entered in the Kirk of God, 4. The doctrine of Tranſubſtantiation & Purgatorie brought her to her full perfection and ſtrength.brought this pretended ſacrifice of their Maſſe, to her full perfection and ſtrength: the one was the doctrine of Tranſubſtantiation, that the bread and wine in the ſacrament, by the words ſpoken, or rather muttered by the Prieſt, was changed in the body and bloode of Chriſt. From time this was taught the people, then what followed but all adoration and worſhip to bee giuen to the ſacrament, where Chriſt is really preſent. Then how coulde it be but a propitiatory ſacrifice for the ſinnes of the liuing, ſeing it was that ſelf ſame body and blood, vnderunder the formes of bread and wine, whilk was offered vp vponupon the Croce for the ſinnes of the worlde. The next was that of Purgatorie, for ſeing (ſay they) that there is a fire of Purgatory after this life, where through men muſt paſſe to heauen: and ſeeing in theſe flames their ſinnes muſt be purged: therefore a remedie muſt be fore-ſeene: and where is there a remedy to bee found, but in the ſacrifice of the Maſſe, where the ſon of God is offered vp, that will releeue our ſoules after we are departed? Theſe will helpe the ſoules of our Parents and friends that are there alreadie. Vppon the whilk was founded the Maſſes and ſacrifices for the deade: and from thence came the moſt part of the donation of lands to the Kirks, to hauehave Maſſes ſaide for their ſoules.

So then, to conclude, the loſſe of the communion in the ſacrament of the Supper, The concluſionnext the ſanctification of the oblations of the people, whilk at laſte was turned to that whilk the Prieſte conſumed himſelfe alone: thirdly, the auarice of the Prieſtes whilk bred their damnable doctrine, that the Supper was not only a ſacrament, but a ſacrifice, &c fourthly, the applying of the praiers conceaued of the giftes of the people, vntounto the rounde hoſt and Challice, whilk the Prieſt conſumed: fifthly, the abuſing of the word ſacrifice, whilk the fathers and Kirk vſed: ſextly, the publick and vniuerſall negligence and ignorance of Paſtor and people: ſeauenthly, the confuſion of languages: and laſt of all, their damnable doctrine of Tranſubſtantiation and Purgatorie: Theſe were the degrees by the whilk their abhominable ſacrifice p. 259hes bene created, nouriſhed, entertained and perfited, in that meaſure and ſtrength: that at the laſt it tooke ſik deepe roote in the hearts of all men almoſte, that nothing could roote it out, except only the power of the Lords ſpirit by the voice of his word. And yet this abuſe was perceaued by (a) ſundry, whome the Lord ſtirred vp, who taught, Arnold. de noua Villa, anno 1200. and Albigenſes and Waldenſes in France.That the ſacrifice of the Maſſe was a manifeſt abuſe; and that the Maſſes both for the liuing and the dead, was directly contrary the inſtitution of our Lord. And ſome of their own Doctors in their writings doth cōtradict this propitiatory ſacrifice of the Maſſe, as a)a)Diſtinct. 12. lib. 4 de conſecrat.the Maiſter of ſentences, and b)b)in ſumma part. 3. queſt. 83. & 73.Thomas of Aquine, c)c)In epiſt. ad heb cap. 10Lyranus, affirming, That Chriſt once died for our ſinnes, and that once oblation is ſufficient for all our ſinnes, and that it cannot be reiterate: and that the ſacrament is an ordinary memorial and repreſentation of that only one ſacrifice whilk was offered vp vponupon the Croce: the whilk doctrine of theirs cannot ſtand with their daily immolation, and reall oblation of the ſonne of God in their Maſſe.

And that nothing may bee lacking to the manifeſting of it, The authors of the Maſſe, and yeare of God wherein eueryevery one clamped & clouted to their own peece is ſet downe.we will ſhowe alſo the authors and times of the entring in of the Ceremonies of the ſame. The mixing of water with the wine in the Challice, is aſcriued to ddDe conſc…r. diſt 2. can. In Sacrament. oblat, anno 111.Pope Alexander the firſt; he alſo put to this clauſe to the Maſſe, Qui pridie quā pateretur. 2. Sanct. ſanct. Sanct. Dom. Deus Sabaoth, is put to by Pope Syricius the firſt, anno 121. 3. Gloria in excelſis is put to by Pope Teleſphore the firſt, anno 139. 4. The ſinging of the Creid after the Goſpell, put to by Pope Marke the firſt, (and according to ſome by Pope Iulius the firſt,) anno 335. 5. The Maſſe like a beggers cloake patched & clam …ed together of olde rotten rags of their own corruption, euil placed, & far worſe …owed together.Pope Zepherine ordained that the wine ſhould be put in glaſſes, and Vrbane the firſt ordained that the veſhels ſhould be of golde or ſiluer, or at the leaſt of Tin, anno 213. 6. Pope Felix the firſt ordained to celebrate Maſſes in the names of the Martyres, aboue their graues and relickes, anno 267. 7. The offerture of the Maſſe is aſcriued to Eutychian the firſt, anno 270. 8. The Kyrieeleiſon to Silveſter the firſt, anno 314. 9. The celebration of Maſſes in linnen cloathes to Euſebius and him alſo. 10. The ſtanding vp at the reading of the Goſpell to Anaſtaſius the firſt, anno 402. 11. The bliſsing of the Pax to e)e)diſt. 2. e. Pace…Innocentius p. 260the firſt, anno 405. 12. The Antiphones, the Introits, and the Graduals, to Celeſtine the firſt, anno 427. 13. Orate pro me fratres & Deo gratias, & ſanctum ſacrificium to Leo the firſt, anno 444. 14. The ninefolde repetition of Kyrieeleyſon, and the ſinging of Haleluiah to Gregorie the firſt, anno 593. 15. The ſinging of Agnus Dei thriſe to Sergius the 1. anno 688. 16. The incenſe & offerture reſtored by Leo the third, anno 800. 17. Their Tranſubſtantiation inuented by Lanfrancus, an Italian, anno 1036. Decreed in the councell of Lateran in ſubſtance, anno 1059. And made the 13. article of faith, by f)f)Decret. tit. 1. de ſumma trinit. & fide cap. Firmiter credimus.Innocent the 3. anno 1215. I omit the reſt, as their Canon compiled by one named Scholasticus, as g)g)Lib. 2. & 7. & 9Gregorie witneſſes, and ſundry other ceremonies. So that betweene the firſt and laſt inuenters and authours of their Maſſe, it is more then 1000. year. And this meikle touching that abhominable ſacrifice of the Maſſe, whilk is not the Lordes ordinance, but the inuention of the Popes, and Cleargie of Rome.

Maiſter Gilbert Browne.

I thought ſiklike to hauehave proued the ceremonies of this bliſſed ſacrifice, by the ſame holy word: but becauſe it were ſomething longſome, I hauehave continued the ſame till another place.

Maiſter Iohn Welſche his Reply.

As for your Ceremonies, you did moſt wiſely in reiecting the probation of them till another place: and ſo to hold the reader in y^e halfe (as we ſpeak:) becauſe ye are neuer able to doe it: and it is good to delay to enterpriſe a thing that is impoſsible. But how can you be ſo impudent, as to write, that you wil proue the ceremonies of your Maſſe by the ſcripture ſeing the Maſſe it ſelfe hes not the warrand out of the ſame, out contrary and repugnant to the ſame, as hes bene prooued. And I can ſcarcely thinke, (Maiſter Gilbert) that you hauehave ſpoken this in earneſt, when you ſaid, you would proue the Ceremonies of your Maſſe by the ſame holy word, whilk is the Scripture. Conc. …. Seſſi. 22, cap 5.For what then will you ſay to the Councel of Trent, who referres not the inſtitution of them to the p. 261Lorde Ieſus in his written worde, but to the Kirk by the vnwritten Traditions. Bellarm. lib. 2. de Miſſa, cap. 13And to Bellarmine who ſaies the Kirk inſtituted them, and ſo referres the inſtitution of them, not to Chriſt in his written word, but to the inſtitution of the Kirk and to youre owne Doctors, & Canon law, and writers, who aſcriues the inſtitution of them, to your Popes, and others of your Kirk, as I hauehave prooued before. O Maiſter Gilbert! What a prepoſterous louelove is this that ye beare to your abhominable ſacrifice, that ye are not aſhamed to write, that the very Ceremonies of it hes their warrand in the ſame holy worde, and that contrary your owne general Councell of Trent, and all your learned Doctors and writers. I thinke ye thought that we had neuer read your ceremonies, or neuer knowne them, that ye write ſo boldly of them: Shall the Councell of Trent ſay they are inſtituted by the Kirk, by Apoſtolicall Traditions, whilk your Kirk confeſſes are not written in the Scripture: and yet are not you aſhamed to ſay, they hauehave their warrand by the Scripture, and ſo openly to contradict the doctrine of your owne councel of Trent I wil ſay no further, but ſurely either they erre in this, point, or elſe ye: and if they erre, then the general Kirk may erre, and hes erred: & ſo one of your maine foundations is gone. Chooſe you whether you will take this blot to your ſelfe, or let it fall on them.

But becauſe ye accounte this Maſſe of yours moſte heauenly: and ye vaunt, The horrible abuſes of the Mas.that yee onelyonly hauehave in your Kirk that heauenly action: and becauſe it is the chiefeſt point of your ſeruice and worſhip, whilk ye giuegive to God in your Kirk: & alſo becauſe yee ſo impudently affirme, that the ceremonies thereof hes their warrand out of the Scripture: Therefore I will diſcouer heir, as ſhortly as I can, the abhominations, abſurdities, blaſphemies, idolatries: vaine, idle ſuperſtitions, Iewiſh & Ethnick ceremonies of the ſame, that poore folks be not deceaued any longer therewith. For certainly, for as heauenly as ye thinke it is, I dare affirme that it is nothing elſe, but a very ſinke and filthie cloſet of all abhominations, idolatries, and horrible blaſphemies. So that as it is ſaide in p. 262the Prouerbes of the vertuous woman, Pro. 31.23Prov 31:23that many weemen hes done vertuouſlie, but thou ſurmounts them all: ſo it may be ſaide of the Maſſe: Many ſeruices and worſhips deuiſed by man, hes bene idolatrous, blaſphemous and abhominable: but this ſacrifice of the Maſſe brought in the Kirk of God by Antichriſt, in idolatrie, abhominations, and blaſphemies ſurmounteth them all: ſo that the like of it hes neuer bene before it, nor neuer ſhall be after it. For beſide the foreſaid abuſes, that it is a wil-worſhip inſtituted by mā, that it hes corrupted the Sacrament of the Supper, whilk was giuen vsus to aſſure vsus of the grace of Chriſt, and hes turned it in a ſacrifice, and that a propitiatory ſacrifice, & meritorious not to the Prieſt onelyonly, but to the beholders alſo: and not to the preſent only, but to the abſent, and not onelyonly for the liuing, but for the dead: that it hes aboliſhed the death of Chriſt, and the vertue of that one ſacrifice: and that it hes ſpoyled Chriſt Ieſus of his Prieſt-hoode, and communicated it vntounto others: beſide theſe intollerable abuſes, it abounds and ouerflowes with other intollerable abhominations.

1. Abuſe of the Maſſe, their entrie to the Maſſe either Iudaiſme or Paganiſme, or both, the ordinance of Pope Celeſtin the firſt, anno 426 Et introibo ad altate Del.As firſt, their altars in their Maſſe, wheron they think they ſacrifice the ſonne of God, and therefore in the beginning of their Maſſe, the Prieſt ſayes, And I wil go in into the altar of God: whereby they renew either Iudaiſm or Paganiſme: for their materiall altars was a parte of the Ceremoniall lawe of the Iewes, whilk was aboliſhed by the death of Chriſt: and Nuna Pompilius 700. yeare before Chriſt, ordained that the Ethnicke Prieſt when he went about to offer ſacrifice, that hee ſhoulde drawe neir to the altar. This entry of the Maſſe is ſaid to be the ordinance of Pope Celeſtine the firſt, about the yeare of God 426. Na…ele…And becauſe the Prieſts takes the altars for the Table whereon the Supper is celebrate, whilk he cō founds with the abhomination of the Maſſe: and alſo becaus Maiſter Gilbert ſaid he was minded to proue the ceremonies of the Maſſe by the Scripture: therefore I will aske him and his fellowe Prieſts theſe few things concerning their altars? Firſte, where reade they that Chriſt did euer inſtitute in the p. 263newe Teſtament, The abuſes of their Papiſticall altars, firſt, that they muſt be of ſtonethat the Table of our Lord ſhould only be of ſtone, & not of timber, or any other mettal, as a)a)Diſt 1. conſ. c. Altaria ſi non 2. That they muſt be conſecrate by the Biſhop.their altars whereon they chant their Maſſe, muſt be according to their lawe? Secondly, b)b)canon Non alii.where read they in the newe Teſtament, that the Table of the Lord ſhoulde be conſecrated with oile and chryſme, with a ſprinkling of water, mixed of wine & ſalt, of ciphers of holy water, at the foure corners of the ſame, at the middle part: and that none may doe this but a Biſhop: if a Clark doe it, that he be degraded, and if one of the Laicks doe it, that he be excommunicate. (What folly is this, that a Prieſt hes authority (as they thinke) to ſacrifice the ſonne of God, and yet he may not powre a little oile vponupon a ſtone?) that the Biſhop compas the altar ſeauen times, ſinging the 51. Pſalme, Thou ſhall waſhe mee with hyſope, &c. prophaning the trueth of God. And there to bury the relickes of ſome Saints put in a little ſhrine, with 3. graines of incenſe, that God for their cauſe may heare the praiers & accept of the ſacrifice offered vp vponupon that altar: and then annointing the Table of the altar with oyle, & ſinging, Iacob erected vp a ſtone, &c. Where, I ſay, read you theſe in the newe Teſtament, that Chriſt commanded theſe things to be done to the Table of his Supper, whilk ye doe to the altars whereon yee ſay your Maſſes. And ſiklike, where read yee that none ſhould chant their Maſſes, but on ſik altars as are conſecrated, and c)c)Canon Placuit vt Altaria 3. that the relickes of ſome …ints muſt be there …. That they are dedicate to others then God 5. The kiſſing of the altar by the Prieſtſiklike that your altars are not lawful, wher there is not founde the bodies or relicks of ſome Martyres? Siklike, that ye dedicate your altars whereon ye chant your Maſſe to others then to Chriſt, as vntounto the Virgine Mary, Peter, and other Saintes departed? And ſiklike, that the Prieſt ſhould kiſſe the altar often? and namely, when he approches vntounto it, carrying the Challice? Hes Chriſt commanded this? Hes the Apoſtles vſed them? Hes the Scripture made mention of them? What thinke you will you anſwere to God, when it ſhalbe ſaid to you, Who required all theſe things at your hands? And wherefore alſo tranſgreſſe ye your own law in hauing moe altars then is neceſſarie, ſeing by it ye are d)d)Canon Eccleſ. vel Altaria.commanded by expreſſe tearmes, that ſuperfluous altars be p. 264deſtroied? To conclude this then with e)e)In epiſt. ad heb cap. 8. & 10Ambroſe, As our ſacrifice, ſaies he, whilk is no other thing but our prayers and thanksgiuing, is not viſible, but inuiſible: ſo our altar alſo is not viſible but inuiſible.

The ſecond abuſe is in the confeſsion of the Prieſt, that he ſaies in the entring of the Maſſe, I confeſſe to God almightye, and to the bliſſed Virgine, and to all the Saints that I hauehave ſinned: in the whilk are ſundry abſurdities. Firſt, that this confeſsion is made not onelyonly to God, but alſo to the dead who neither ſees the ſecrets of the hearts, nor yet are able to giuegive remiſſion. The ſecond is, in the praier that is ſet downe in the latter end of it, ſaying, I pray thee bliſſed Marie, & all the hee Saints, and ſhee Saints of God, to pray to God, that I may hauehave merciemercy, wherin are two horrible abuſes: 1. Tim. 2.5. 6. Confeſſion to Saints, 7. Praier to ſaints departed. Rom: 10.14.1. Tim. 2.5.1. Ioan. 2.1. Ierem. 17.5 Pſal. 50 15. Ier. 29 12. Matth, 6.9 Iac 1.17. Gen. 20, 1.2 2. Reg. 6.6.7. chr. 6.30 Eſai 63.17. Eccleſ. 9.6.1 Tim 2:51 Tim 2:61 John 2:1Jer 17:5Ps 50:15Jer 29:12Jas 1:17Gen 20:1Gen 20:22 Kgs 6:62 Kgs 6:7Isa 63:17Eccl 9:6one, that he makes no mention of Ieſus Chriſt our onelyonly Mediator, and deſires him not, to make interceſsion for him: next, that hee praies vntounto the Saints departed, and makes them interceſſors and Mediators, who neither knowes our neceſsities, and the ſecretes of our hearts, neither is able to heare or helpe vsus, whilk wantes all warrand out of the worde of God. And ſeeing praier is a honor only due to God, and Ieſus Chriſt is our only Mediator and interceſſor: therefore this praier to Saints departed is both idolatrous, and iniurious to Chriſt his interceſſion and mediation. This confeſsion was inſtituted by Pontian and Damaſus Popes, anno 335. and 368.

The third abuſe, is the abſolution pronounced to the beholders of the Maſſe: Amen, Brethren and ſiſters by the mercy of our Lord Ieſus, by the helpe and ſigne of the Croce, by the interceſsion of the Virgine Marie, by the merites of the Apoſtles, and of all the hee Saints, and ſhee Saints, God giuegive you merciemercy. Firſt, this aggrees not with their priuate Maſſes, where the Prieſt and the Clark only are preſent: for how can the Prieſt ſpeake truly, Amen brethren and ſiſters, ſince none is preſent but the Clark onelyonly. Next, that whilk is only proper to Ieſus Chriſt, to his death, merites, and interceſsion, to make the Father merciful vntounto vsus, and to make him to forgiue vsus our ſinnes, is taken from him heir, and communicate vntounto the virgine Marie, and the p. 267merites of al the hee Saints & ſhe Saints: and whilk is moſt horrible, vntounto the ſigne of the Croce: that by her interceſsion, their merites, and the help of the ſigne of the Croce, God might hauehave mercy. What horrible idolatry is this, to ioyne ſik helpers to the ſonne of God, who is a perfite Sauiour. To ioyne the merites of fleſh and blood, to his merites, as thogh his were not ſufficient to obtaine ſaluation. And as though men were not only able to merite eternal life to themſelues but alſo had ſik aboundance of merites that they ſerued to obtaine merciemercy for others: and ſo not only to make them ſauiours of themſelues, but of others alſo. And that whilk is yet more horrible idolatry and blaſphemy, (if worſe can be) to ioyne with him the helpe of the ſigne of the Croce. Therfore in their Breuiarie they ſay, Keepe vsus Lorde with thy peace, &c. whome thou haſt redeemed by the tree of thy holy Croce. And in a hymne, O Croce, haile O Croce, only hope, increaſe, righteouſneſſe to the godlie, and forgiue the guiltie. And in their breuiarie they ſay, We adore thy Croce ô Lord. Now what is it to mock God, if this be not: to ſubſtitute creatures, yea a very ſtock and a tree in the roome of the ſonne of God, and to aſcriue redēption vntounto it: and to pray for righteouſneſſe and remiſsion at the ſame, to adore it, and to call it their onelyonly eſperance? What place is left then to the blood & death of Chriſt?

The fourth abuſe is in this prayer of the Maſſe, We pray thee Lord, for the merites of thy Saints, whoſe relicks are heir, to forgiue mee all my ſinnes. Where firſt, he makes no mention of Chriſt or his merites: next, hee prayes to God that for the merites of the Saints he may be forgiuen, ſo he puts them in the roome of Chriſt. Thirdlye, they hauehave the relicts of the Saints in ſik account, that they hauehave made a law that it ſhall not be lawful to celebrate ony Maſſe, but vponupon ſik altars, …e conſecrat. diſt cap. Placuit, v…where the relicts of ſome Saints are. But to what purpoſe is this? To mak their altars commendable, and their ſacrifices acceptable? But hes not the Prieſt, (as he thinkes) in his hands, Chriſt Ieſus the holie of the holieſt? And is there relicts of Saintes more precious and worthie, then his blood is? yea, and what relicts, I pray you, for the moſte part? not of Saints, but of p. 266harlots and brigands: yea they hauehave ſo multiplied their relicts, that they hauehave made ſome of them to hauehave moe heads then one, to hauehave moe legs and armes then they were born with. As for example, Peter his whole bodie is buried in Rome in a)a)Annal. Eccleſ. tom. 1. & 3.Vatican, and yet the half of him is in another b)b)Via Oſtienſi, Onu. d. y. vr b. Eccleſ. cap. de Baſilicapart of Rome, another part in c)c)Bellarm. lib. 2. de Eccleſ. trium. cap. 3 & 4.Conſtantinople, and his head kept in the d)d)Romae Onu ibidem.fourth place, and another part of his head in the e)e)Romae Onu ibidem.fifth place, another part of his head in the f)f)Pictauii Calv. admon. de reliq.ſext place, and yet ſundry of his teeth in g)g)Onu ibidem.other partes. So that if he had as many bodies, and bones, and teeth, and heades, and armes, and legs, as are ſaid to be his, and are kept as his relicts, his bodie were monſtrous. And the head of Saint h)h)Luther Poſtil. in Euang feſt. exalt. cruce.Barbara was ſhowne in ſo many parts, that it behoued her to hauehave ſeauen bodies, or at the leaſt ſeauen heads. And that whilk is yet worſe, they honor them, adores them, and praies vntounto them: the whilk is ſo manifeſt by the ordinary practiſe of their Kirk, that it needeth no probation.

VntoUnto this we may ioyne the fifth abuſe, their images vponupon the hoſtes of their Maſſe, and the reſt of their Idoles and Images, whilk they call the bookes of the Laicks, wherwith they fill their Temples & Chapels: whilk they honor, adore and prayes vntounto, ſaying vntounto a ſtock, Thou art my father: & to a ſtone, thou art my mother: not onelyonly without commandement or example in the Scripture, but contrary the expreſſe commandement of God giuen out of Mount Sinay in horrour and feare, ſo that the mountaine ſhooke, and Moſes himſelfe feared, Thou ſhall make thee no grauen Image to worſhip it. And contrary the whole i)i)Exod. 20. Deut. 4 15. Iſa. 40.15 16 Ierem. 10.3. Act. 17.29. Rom. 1.23. 1. Cor. 10.14. 1. Ioh. 5.21. Apoc. 20. & 21, 8.Exod 20Deut 4:15Isa 40:15Jer 10:3Acts 17:29Rom 1:231 Cor 10:141 John 5:21Rev 20Scripture, and alſo the doctrine of the k)k)Tertul. lib. de corona militis. Orig. contra Ceſum lib 7. & 8 Lactant. de d…uin inſtit lib. 2 ca. 2… Cyprian. le van idol. Clemens l…b. 5. ad Iac. frat. Chryſoſt. hom. 57 in Geneſ. 31. Concil. Eliber. canon. 36. with ſundry others.Gen 31Fathers.

The ſext abuſe is in the prayer that the Prieſt ſayes when he offers his hoſte vponupon the altar, Receaue holy Father this immaculate ſacrifice whilk I offer vntounto thee, for my owne ſinnes, and for the ſinnes of all the faithfull, both liuing and dead, that it may profite to mee and them to ſaluation and euerlaſting life. And he praies the like when he offers the challice vponupon the altar, That it may aſcend in the preſence of his maieſtie, for the ſaluation of him and of all the worlde. Wherein the Prieſt commits horrible blaſphemy p. 267in aſcriuing remiſsion of ſinnes and redemption, to the ſacrifice of bread and wine, for as yet the words of conſecration are not pronounced: and ſo by their owne confeſsion they are yet but bread and wine: and yet the Prieſt ſayes, he offers it to God for the ſinnes of the quick & dead, and for the ſaluation of the world. Nowe what blaſphemie is this to aſcriue that to the ſacrifice of bread and wine, whilk by their owne confeſsion is not changed yet in Chriſts body and blood, whilk is only aaIoh 1.29. Heb 9, 26. & 10 12. 2, Ioh, 1.7, & 2.2. Act. 4 12.John 1:29Heb 9:26Heb 10:12Heb 10:2Acts 4:12proper to the blood of Ieſus Chriſt. Next, that he offers this ſacrifice for the ſaluation of the dead ſeing the elect departed are in heauen, and ſo they need no ſacrifice for them: and the reprobate departed are in hel, ſo no ſacrifice will auaill them. And as for Purgatory whilke they dreame of, the Scriptures knowes not ſik a thing. I paſſe by the mixing of the wine with water, contrary the expreſſe inſtitution of Chriſt, and the neceſsity of the ſiluer & golden veſhels, or at the leaſt tin veſhels in your ſacrifice.

The ſeauenth abuſe is their magicall bleſsing of their incenſe, after the manner of ſorcerers, without the warrand of the worde, and the vertue whilk the Prieſt praies for, that it may chaiſe away the diuel, make whole eueryevery diſeaſe: whilk hes no more vertue then their Exorciſmes and adiurations, whilk the Prieſt makes in Baptiſme, and in their other ſeruices, by their holy water, by their lighted candles, their oiles, annointings, and other like ceremonies. And in this ceremony they either Iudaize: for the Iewes vſed this ceremony of incenſe vnderunder the law, to figure the ſweet ſauour of the ſacrifice of the ſonne of God to his Father: and ſo makes the death of Chriſt of no effect to them: or elſe they followe the cuſtome of the old b)b)Alex. ab Alex. lib. 4. cap. 17Romane idolaters. For we read more then 700. yeare before Chriſt, that they vſed incenſe in their ſacrifices and other ſeruices, whilk they did to their Idoles. Some ſayes, that Leo the third ioyned to the Maſſe this part, concerning the incenſe, about the yeare of God 800.

The eight abuſe is, in that they make their Maſſe a memoriall of Chriſt his incarnation, circumciſion, reſurrection, & aſcenſion: and that they celebrate the ſame to the honor of p. 266others then to God: to wit, to the honor of the Virgine Mary and of all the Saints, whilk is horrible blaſphemie, to giuegive that whilk is Gods glorie to his creatures. And therfore they hauehave a Maſſe of our Lady, a Maſſe of S. Antone, a Maſſe of Saint Michael, &c. Now if the Maſſe be one with the Lord his Supper (as they ſay it is) then it is properly a memorial of his death, and it is inſtituted only to the glory of God, and not to the honor of any creature: therefore our Sauiour ſayes, Do this in remembrance of mee, and not of his Saints.

The nynth abuſe (paſsing by their monſtrous Tranſubſtantiation, whereof I hauehave ſpoken in another place) is their round hoſte, taken from the vſe of the old c)c)Pollux in Onom. lib 6. & Alex. ab Alex. lib. 4 cap. 17.Romane idolaters 700. yeares before Chriſt, who had little round breade whilk was conſecrated to the honor of their gods, whilk they did eate after the ſacrifice. So it was not the ſpirit of Chriſt whilk taught you this forme, but the ſpirit of Numa Pompilius, the Magitian, who breathed this doctrine in you: for there is no word of this round bread in Chriſts Teſtament.

The tenth abuſe is the lifting vp of the ſacrifice aboue their head, and the adoring and worſhipping of the ſame, whilk is abhominable idolatry, to worſhip a bit of bread, as the great God and creator of al the world, contrary the expreſſe commandement of God, Deut 6.16.Deut 6:16Thou ſhall only worſhip the Lord thy God, & him onelyonly ſhalt thou ſerue. And how can they excuſe themſelues from idolatrie, according to their owne doctrine: for they holde this, that if the Prieſt hauehave not an intention, (ſome ſaies actuall, Summa angel… …uch. cap. 26other ſome habitual) that is, a purpoſe to conſecrate, that the bread and the wine are not changed in the body and blood of Chriſt: and if he had a purpoſe to conſecrate but the one halfe of the breade, the other halfe is not changed, but remaines common bread. They therefore that adores it, if the Prieſt had not that purpoſe, what doe they worſhip but the creature, and that according to their owne doctrine. And who can be certaine of the Prieſts intention? So who can worſhip in faith that god of theirs, ſeing they cā not be certaine of the intention of the Prieſt, vponupon the whilk this change depends: and that whilk is done without faith, is p. 271ſinne. Secondly, their owne doctrine is, Bonauentura in compend. ſacr. Theolog. lib. 6.that the intention of the Prieſt ſuffices not, vnleſſe it be according to the inſtitutiō of Chriſt: now ſundry of their own learned a)a)Hugo de S. Victor. Gerardus Lorichius,doctors ſaies, that their priuate Maſſes, where there is no publicke communion, is not according to the inſtitution of Chriſt: therefore by their owne doctrine, they are vile idolaters, both Prieſt and people, in worſhipping a bit of breade that is made of wheate, as the great God: ſeeing by their owne doctrine there is no change there in their priuate Maſſes of the bread and wine in the body and blood of Chriſt. Laſt of all, b)b)Thom. p. 3. q. 83 Ioan de Burgo Pupilla cap. 3. Gerſon contra Florent. extra de celebrat. Miſſ.ſeing there are ſundry caſes, and that very ordinary, wherein the Prieſt (by their owne doctrine) doth not conſecrate at all: as if the Prieſt hauehave forgotten to put wine in the challice: if the bread be made of other thing then flowre if the water ſurmount the wine: if the wine be ſowre: if hee left out one of the words of conſecratiō: now what certainty can the ſtanders by hauehave, that the Prieſt hes falne in none of theſe caſes. So with what aſſurance of faith can they worſhip their breaden God.

To prooue this by ſome examples, that by their owne doctrine they make the people to commit idolatry in worſhiping of their breaden God. About the yeare 1536. there was foure Auguſtine Friars, hanged in Ciuil in Spaine, who had ſecretly by night murthered their Prouinciall. The day following to auoide all ſuſpition of the murther, they all foure ſaid Maſſe, but they had no intention to conſecrate, as they themſelues afterward confeſſed: and ſo there was no Tranſubſtantiation there, by their owne doctrine. And therfore, all theſe that heard their Maſſe that day, by their owne doctrine committed Idolatrie, becauſe there was no conſecration there. I will ſet downe another example. There was a certaine Prieſt who being depoſed for his filthie life, wherin he had continued for the ſpace of 30. yeares with a harlote: beeing demanded by one, if he had truely repented him of this his abhominable life, and if he had put away this his cō cubine from him, with intent neuer to receaue her againe? he neuer had (ſaid he) ony ſik purpoſe. Being asked againe, p. 266duplicate page p. 271duplicate page p. 270how then ſaid he Maſſe euerie day, and made he no ſcruple to eate the bread of the Lord, and drinke of his holy Cupe, his conſcience accuſing him of ſik an erroneous ſinne? At the laſt, he confeſſed, that to auoide the vnworthie receauing of the body & blood of the Lord, he did not pronounce the ſacramētal words wherwith it is conſecrate. And being vrged againe, how he durſt commit ſo horrible a wickedneſſe, as to giuegive ſo great an occaſion of ſo horrible idolatrie to the people: who kneeling on their knees, caſting themſelf on the earth, lifting vp their hands towards the altar, ſtriking their breaſtes, did worſhip the vn-conſecrated bread and cupe. VntoUnto whome he anſwered, that it was not ſo great a fault as hee ſaide of it: and that hee was not allone, but many moe did the ſame, whilk thought it not ſo abhominable an offence, as he made of it. Theſe two hiſtories I finde written by a Spaniſhe authour, one Cyprian Valera, the title whereof is, Of the Pope and his authority, & of the Maſſe & the holines thereof. All theſe than that heard the Maſſes of theſe men, and adored the ſacrament whilk they lifted vp, committed idolatrie by their owne Canons and decrees: for the laſt did not pronounce the words of conſecration, & the other foure had not the intent to conſecrate: and therefore there was no Tranſubſtantiation there, by their owne doctrine, & ſo they worſhipped bread and wine as their great redeemer & creator. But what a miſerable religion is this, that depends vponupon the intention of another: and therefore who can be certaine, by their owne doctrine, whether it be God they worſhip or not in their ſacrament. And this made a certaine inquiſitor, an enemy to the trueth, fearing when hee heard Maſſe, whether the Prieſt had intention to conſecrate or not to ſay, O Lord, if thou be there I adore thee: and ſo by this ſubtelty he thought to eſcape committing of idolatry. In the time of the Councell of Conſtance, there was three Popes that the Councell for their abhominations did depoſe, & elected another: theſe three not beeing Popes coulde not ordaine Prieſts, nor giuegive them authority to conſecrate: ſo that by their owne Canons, all they that heard Maſſes of ſik Prieſtes p. 271as had their authority from them, committed idolatry. This ſame may be ſaide of them that heard the Maſſes of all theſe Prieſtes that were ordained by Pope Conſtantine the firſt, and the whoore Pope Iohn the 8. For neither of theſe had power to ordaine Prieſtes by their owne Canons. And as for Pope Iohn, there is no controuerſie of it, becauſe ſhe was a woman, not capable of that authority by their owne Canons. And as for Conſtantine the firſt, he was a laick man, who without receauing any orders was by force named Pope. He not being a Prieſt himſelf, could not giuegive this authority to others. And ſo by their owne doctrine, all theſe that heard the Maſſes of ſik Prieſts did commit horrible idolatry. And howſoeuer the Pope and his Cleargie affirmes it to be God, and not bread and wine, whilk they adore; yet ye ſhall ſee what eſtimation they hauehave themſelues of that breaden God of theirs, by ſome examples. Pope Gregory the ſeauenth, vſed it for coniuratiō, and ſought a reſponſe of it, and becauſe it woulde giuegive him none, he caſte it in the fire, and burned it, and ſo burned his Creator. They vſe it to reuenge their wrongs, hatred and malice by it: and therfore Pope Victor the third in the yeare. 1088. was poiſoned in the Challice by his ſub-deacon. Siklike the archbiſhop of Yorke, poiſoned in the Challice. Siklike Henry the ſeauenth, poiſoned by a Dominican Friar in the Sacrament. They vſe it for an Haruenger, ſending it one or moe daies iourney before, with the baſeſt ſort of the people. The Dominican Friars of the towne Auferra in France in the yeare 1536. did burne it, being vomite out by a Fria… that ſaide Maſſe. And the Franciſcans de alia Villa burnt the Cow whilk had eaten vp the ſacrament out of the Prieſtes hand, and ſo in burning her, did burne their Creator with her. Molon, one of the Spaniſh inquiſition, 35. yeeres ſince, being to goe into proceſsion vponupon the day of Corpus Chriſti, & the hoſte that was to be put in the boxe, beeing ſo great that it could not be placed in the ſame, he being impatient to awaite whill another hoſte had bene conſecrate, demanded ane paire of ſheares, and clipped his God and Creator: and ſo went on forewarde to their proceſsion. Of the whilk we p. 272gather two things. Firſt, that their Popes and Eccleſiaſtical rable is without all God and religion, that makes ſo light of their God as to clip it and burne it, and vſe it as the inſtruments of their mallice & reuenge. Secondly, that this conſecrate bread of theirs whilk they ſell to the people to be worſhiped and adored is moſte abhominable Idolatry, whereof one day they ſhall giuegive a reckoning to God: and thus much for the tenth abuſe of their idolatrous Maſſe.

The eleuenth abuſe is, that in your communions, firſt contrary the inſtitution of Chriſt, yee giuegive not the bread to the hands of the people to take, but puts it in their mouthes, as though their mouthes were holier then their handes. Next yee ſpoile the poore people of a ſweete pledge of their ſaluation, the ſacrament of the wine; giuing them onelyonly bread: contrary firſt the expreſſe a)a)Matth. 26.27 Marc 14.23Matt 26:27Mark 14:23command of Ieſus Chriſt drinke ye all of this: next, contrarie the doctrine of the b)b)Auguſt. in lib. ſen proſp.Fathers, your owne c)c)De conſecrat. diſt 2. can. Dum frangitur hoſſia Cyprian. ſerm. 5. de lapſiscanon law, and Pope d)d)De conſecrat. diſt. 2. can. ComperimusGelaſius. The ſecond is that in your Maſſe, ſuppoſe yee ſpeake of a communion and communicants, yet there is none at all; for your Prieſt eates and drinkes out all. And therefore hauehave yee eiked to the wordes of Chriſt eate all, drink all, contrarie the expreſſe inſtitution of the Supper, take ye, eate ye, and drink ye all of this. And contrarie alſo to the doctrine of the auncient e)e)Hieron. in 1. Cor. cap. 11 Chryſoſt. in 1. cor hom. 18,1 Cor 11Doctors of the primitiue Kirk, & of ſome f)f)Concil, 2, Antio cap, 2. Conc. 4. de Tolet. cap, 17.Councels, and ſome of your owne g)g)Alex. 5. epiſt. 1. de myſt…r. cerp. & ſang. Calixcus de conſecrat… diſt. 2, can, Per….Popes alſo.

The twelfth abuſe is in the praier contained in the canon …f the Maſſe in theſe wordes. Looke mercifullie vponupon theſe thinges to wit, Ieſus Chriſt his body and his blood, whilk the Preiſt …hinks he offers vp to God, & ſo Biell a exponer of the Maſſe …nterprets the ſame;) and accept of them, as thou accepted of the ſacrifice of Abell, of Abraham and of Melchiſedeck. And in ano…her place, the Preiſt praies vntounto God to receiue that ſacrifice (to wit of Chriſt) and to ſanctifie it with the bliſſing wherewith hee ſan…tified the oblation of Abell. …ri benedictio…. …ſan…d.Now if any thing can be ſaid to be blaſphemie, certainly this muſt bee blaſphemie, to a Maſſe-Preiſt a ſinfull creature to interceede betvveene God the Father, and Chriſt his Sonne to pray the Father that he p. 273may ſanctify his Sonne and accept of him; as though he were not fully ſanctified in him ſelfe, and were not the fountaine of all holines to others, and as though the Father were not well pleaſed in him alreadie. And becauſe the Maſſe-Preiſt vantes that in his ſacrifice of the Maſſe he offers vp the eternall ſonne of God in a ſacrifice to his Father for the ſinnes of the quick and dead, I will aske him this: doth not hee blaſpheme horribly, who vants that in ſome thing that he does hs is more acceptable to God, nor Ieſus Chriſt is? This cannot be denied. But I aſſume that the Preiſt vantes that in his Maſſe he is more acceptable to God, nor Ieſus chriſt is: therfore the Prieſt is a horrible blaſphemer. And I proue the Aſſumption thus: The Prieſt vaunts that in his Maſſe he offers vp Ieſus Chriſt to God his Father: the Prieſte alſo in the Maſſe praies the Father, that he would ſanctifie and accept of his ſonne whilk he offers vp: Therefore the Prieſt vaunts y^t he is more acceptable to god in the Maſſe, nor Ieſus Chriſt is: for God regardes more the perſon that offers vp, then the thing that is offered vp. This is Irenaeus language: Irenaeus lib. 4. contra haereſ. Valent. cap. 34and for this purpoſe he brings forth the exāples of Abel and Cain, & their ſacrifices. For he ſayes, They two offered vp to the Lorde, but they were not both accepted of him: for Abell his ſacrifice pleaſed God, becauſe his perſon pleaſed him, and that becauſe of his faith: but the ſacrifice of Cain pleaſed not God, becauſe his perſon pleaſed him not, and that becauſe of his incredulity. Seing therefore that the Maſſe-Prieſt vaunts that hee offers vp Ieſus Chriſt in his Maſſe to the Father: and ſeing the Prieſt muſt be more acceptable thē your ſacrifice: Therefore it muſt follow that the Prieſt in the Maſſe vaunts, that he is more acceptable to God then Ieſus Chriſt is, and ſo is a horrible blaſphemer in his Maſſe.

The thirteenth abuſe is, that he compares the ſacrifice of the ſonne of God, with the ſacrifice of Abel, Abraham, & Melchiſedech, whilk by infinite degrees ſurpaſſeth them all.

The fourtenth. What horrible blaſphemy commits the Prieſt, when he praies that that oblation whilk he thinkes to be Ieſus Chriſt, may be carried to heauen by the hands of an Angel, as though Chriſt were not as powerful now to aſcend p. 270duplicate page p. 273duplicate page p. 274to heauen, as he was after his reſurrection, and therefore hes now neede of the helpe of an Angell, to carry him to heauen What blaſphemie is this? But let mee aske you, Maiſter Gilbert, Wherefore pray ye that he may be carried to heauē ſeing ye eate him, and makes him to deſcend in your belly, as ye think, and to aſcend and deſcend are things contrary? And if ye will ſay, that firſt it mounts to heauen, & then deſcends againe: then I ſay, firſt the accidents of the bread and wine are left there allone: for they are not carried to heauē, but remaines in your hand: and Chriſts body and blood are not vnderunder them, ſeing he is carried to heauen by the handes of an Angell: and ſo your reall preſence is gone. Secondly, ſeing ye eate his body and drinke his blood, it muſt followe that ye muſt make a new Trāſubſtantiation, to cauſe Chriſt come downe againe from heauen, and to make the bread & wine to be tranſ-changed againe in his body and blood, that ye may eate him and drinke him. And ſo theſe are manye voiages whilk ye cauſe Chriſt to make: Firſt, to deſcend from heauen by the meanes of your Tranſubſtantiation, then to make him to aſcend to heauen by the meanes of your praier and then laſt of all, to make him againe deſcend from heauen, that yee may eate him and drinke him. Theſe are the blaſphemies whilk followes on your blaſphemous Maſſe.

The fifttenth abuſe, is in their praier for the dead, wherin they pray for a place of refreſhment, light and peace for them, who hes died in faith, ſleepes in peace, andreſts in the Lord, and yet in the Maſſes that are ſaid for them, they will not giuegive the Pax to be kiſſed, whilk is a ſigne of peace: let them aduiſe how they will reconcile this. But firſt I ſay, their praier for the dead, is without all warrand of the word: next, I would knowe who theſe are for whome the Prieſt praies: not for them that are in Hell, for they hauehave not died in faith, nor ſleepes in peace, nor reſts in the Lord: and praiers for them are needleſſe, for out of hell is no redemption: not for them that are in heauen, for what greater light or peace, or ioy can they hauehave nor that whilk they hauehave alreadie? not for them that are in Purgatory, for beſide that it is but the deuiſe of man, according p. 275to their owne doctrine, they that are in Purgatory ſleepes not in peace, but are tormented in fire, (if their doctrine of the fire of Purgatorie be true:) and ſo this prayer cannot be for them neither.

The ſixtenth, is your horrible cruelty againſt the ſonne of God, in breaking the bodye of Chriſt in three cupons in your Maſſe, (as ye thinke) whilk is greater cruelty then the men of warre did to him vponupon the croce: for they brake not a bone of him, and yet ye Maſſe-Prieſtes makes no ſcruple to part his body in three cupons.

The ſeuententh, is your dipping a part of the hoſte into the Cupe, whilk is without all warrand or example of the Scripture, and is againſt the doctrine of one of your a)a)Pope Iulius de conſecrat diſt. 2. can. Cum Omne crimen.Popes.

The eighttenth, is in the praier wherein the Prieſt praies, that the receauing of Chriſt his body be not to his condemnation, ſeeing he meanes not heir by the body of Chriſt, the bread whilk is a ſeale of his body, but properly the body of Chriſt: whilk whoſoeuer receaues, receaues not to death but to life; ſeing he is life and ſaluation it ſelf.

The ninetenth, is the blowing & mumbling of the Prieſts on the bread & wine, there turning of their back to the people when they prouounce the words of conſecration: their ſo oft ſigning with the ſigne of the Croce in their Maſſe, 25. times: their b)b)The ordinance of Honorius the 3. confirmed by Pope Innocent the 4. de celebrat diſ. canon Sanc. & de cuſtod. Eucha. cap. 1.keeping and incloſing of Chriſts body (as they ſuppone) in a boxe: their burning of candles before it: their c)c)Ordinance of Pope Vrbane, anno 1564. who …iued then.carrying of it in proceſsions vpō their ſolemne daies whilk they call the feaſt of God, in their Temples, Villages, ſtreetes: their carrying of it to the ſicke and diſeaſed, with theſe blaſphemous words ſpoken by the Prieſt to the patient, Beholde my friend God your Creator, whilk I hauehave brought vntounto you. What blaſphemie is this? and what a God is this that cannot come by himſelfe, but muſt be brought by another? and what comfort can this God bring to the patient, that cā not bring himſelf to the patient, but as he muſt be borne by the Prieſt? What a mockery of God, of his word, of themſelues, and of the poore people, is this? Does their Prieſtes the thing that Chriſt did in the Sacrament? Did he any of p. 276theſe things, or commanded he them to be done? Croſſed he the bread and wine? Did he blow & mumble the words vponupon it? Commanded he the bread to be kept in a boxe, to be carried in Proceſsions, to be carried to the ſicke, to burn candles before it? What ſpirite hes reuealed to you theſe things? ſeeing the ſpirite of Chriſt hes not reuealed them in the Scriptures? You muſt ſeeke therefore for a new Goſpell, to proue theſe ceremonies: for the Goſpell of Chriſt makes no mention of them: yea, this keeping of the ſacrifice, it is forbidden by your owne (d)(d)De conſecrat. diſt. 2. cap. 3. Gradibu….Canon law. So ye both fight againſt the Scripture, and your owne Canon law.

The twentieth abuſe, is their manifold ſtiles and titles that they giuegive to their Maſſe, whilk cannot be all aggreeable to the ſame: ſome taken from the perſons in whoſe name and honor they are celebrate: as the Maſſes of the Trinity, of the name of Ieſus, of his croce, crowne, and fiue wounds, of our Lady, of the Angels, of the Saints: ſome taken from the perſons and matters wherefore they are ſaide. For there are ſundry ſorts of Maſſes, for ſundry ſortes of perſons and matters; as one for the Pope, another for the Emperour, the third for the King, the fourth for a man, 5. for a woman. 6. for the bridegrome. 7. for the bride. 8. for Priſoners. 9. for them that ſailles. 10. for them that goes a voyage. 11 for the dead. 12. for him of whoſe ſoule there is doubt. 13. for the peſt. 14. for the rage. 15. for the tempeſt. 16. for the fire. 17. for all ſortes of diſeaſes both of man and beaſt. And laſte of all, ſome of their ſtiles are taken from the diuerſity of times and ſeaſons wher in they are ſaide: one ſort of Maſſe for Sommer, another for Winter: one for the time of lent, another for the time of fleſhe: one for Chriſt-mas, another for Paſche, another for Whitſonday, & other ſome for other feaſt daies. Nowe theſe Maſſes are ſo diuerſe, that the Maſſe that is ſaide at one of theſe ſolemne times, cannot ſerue for another: the Maſſe for lent, cannot ſerue for the time of fleſhe: the Maſſe for Paſch cannot ſerue for Chriſtmaſſe, and ſo forth of the reſt. In the whilk there are many horrible abuſes. Firſt, if the Maſſe be one with the Supper (as they ſay) then as there is but one Supper of the Lord, whilk is inſtituted only for the remembrance p. 277of Chriſt, whilk is but one in generall for all: & wherof all the faithfull are partakers, of whatſomeuer ranke they be: be they great, be they ſmal, be they riche, be they poore; and whilk ſerues for all times. For, as our Sauiour did inſtitute but one Baptiſme to ſerue for all perſons, & for al times ſo he did inſtitute but one Supper to ſerue for all perſons & all times. If therefore the Maſſe were one with the Supper, it ſhould be but one for all perſons, and for all ſeaſons. But this diuerſitie of Maſſes does teſtifie that it is not the inſtitution of Ieſus Chriſt, but the inſtitution of Antichriſt, & that it is not one with the Lord his Supper, as they falſly alledge: Yea, it doth teſtifie that they hauehave forſaken the truth of God and are giuen ouer of God to beleeue lies, and to be deceaued by ſtrong deluſions, that they might be damned.

Secondly, what needes ſeuerall Maſſes of the Trinity, of the holy ſpirit, of the name of Ieſus? for ſeeing the three perſons of the Trinity are one, & they all concurre in the worke of our faith, the Father giuing his ſonne by his holy ſpirite in the word and ſacraments: therefore this diuerſity as thogh the perſons of the Trinitie were ſeparate, is needleſſe.

Thirdly, this woulde be marked: that ſuppoſe they hauehave ſtiled their Maſſes from ſundry perſons, yet they hauehave not aſcriued a ſingulare Maſſe to Ieſus Chriſt, that it might bee named ſimplie the Maſſe of Ieſus Chriſt: and this, no queſtion is not without the prouidence of God, that ſeeing the Maſſe is not the inſtitution of Chriſt, but of Antichriſt; not the ordinance of God, but of Sathan: he would not that ſik a blaſphemous and idolatrous inuention ſhoulde hauehave the ſame ſtile to be called the Maſſe of Chriſt ſimplie, without any further addition, as the Supper is called the Lords Supper. Fourthly, they hauehave a ſeuerall Maſſe to the name of Ieſus, vntounto the whilk a)a)Miſſale Romanum.Boniface the ſixth, hes giuen pardon of 3000. years to them, that ſaies this Maſſe deuotly: as though his name were a thing ſeparate from himſelfe: & as though there were ſome ſpeciall vertue in the ſillabes and letters of that name, after the manner of Magicians and Sorcerers.

Fifthly, their Maſſes to his Croce and crowne, is manifeſt p. 278idolatry, in aſcriuing that whilk was proper to Ieſus Chriſt, to the tree whereon he hang, and to the crowne of thornes whilk he bure: as though either they had redeemed vsus, and not himſelf who was crucified on the tree: or elſe that they were one with himſelf, whilk are both blaſphemy. Sixtlye, their Maſſes to the honor of the Virgine Marie, to Angels, & Saints is manifeſt idolatrye: for the Supper was not inſtituted in the honour of any creature, but only to the honour of him who did redeeme vsus. Seuenthly, wherefore ſerues any Maſſe for the Pope? for if he be ſik a one, as himſelfe and his Kirk hes written of him: to wit, that his will is heauenly, that he may make ſomthing of nothing, Extra. de tranſlat ep…ſt. canon Quanto. in textu & gloſſa. Clement. 6. in Bulla.that he may of right diſpenſe againſt right: that he may make righteouſneſse of vnrighteouſneſſe, and that he may delyuer as many ſoules out of Hell and Purgatorie, and place thē in heauen, as pleaſes him, he needes no Maſſes to be ſaid for him. Either therefore theſe ſentences that are ſpoken of him are falſe, or elſe all Maſſes ſaid for him are ſuperfluous. 8. if the Maſſe be one with the Supper, then as the Supper was only inſtituted for the liuing, and not for the dead: and therefore our Sauiour in the Supper commands, To take eate, drinke, and to doe it in remembrance of him, whilk the dead cannot doe: ſo theſe Maſſes ſhould not be for the dead. And for what dead are theſe, that theſe Maſſes are ſaide? If they ſay, for them that are in heauen or hell: I anſwere, the one needes them not, and they are vnprofitable for the other. If they ſay, for them that are in Purgatorie: I anſwere, this Purgatorye is but their owne inuention, to draw water to their owne mil, and to enriche the Popes treaſures, for the Scripture makes no mention of it. Ninthly, their Maſſes that are ſaid for them that are abſent, as for the Priſoners, for them that ſailles, & are in their voiage, &c. makes it manifeſt alſo, that the Maſſe is not one with the Lords Supper: for it was inſtituted not to them that were abſent, but to them that were preſent. For in the Supper they are commanded to take, eate, and to drinke in remembrance of him, whilk the abſent cannot do. Indeede it is true, that theſe that are preſent at the Maſſe does eate and drinke as little, as they that are abſent: the only p. 279vantage they hauehave is to be beholders of the Prieſte eating and drinking all himſelf allone, and of theſe vaine and iuglers trickes of the Prieſt in ſaying of his Maſſe, whilk the abſent canno… ſee. Tenthly, how can their Prieſts pleaſe God in ſaying Maſſe for him, of whoſe ſoule it is doubted, ſeing it cā not be ſaide with faith, and whatſoeuer is done without faith the Apoſtle ſaies is ſinne: and this doubting, as Iames ſayes, Rom. 4 23 Iac. 1.6Rom 4:23Jas 1:6cannot ſtand with faith: therefore this Maſſe of theirs for his ſoule of whome there is doubt, cannot pleaſe God? But what is all their religion, but coniectures, and opinions, and doubtings. Elleuenthly, is their Maſſes for the peſt, tempeſt furie, fire, and all afflictions, and maladies, aſwell of man, Maſſes for the peſt, tempeſt, &cas of beaſt, whilk containeth intollerable and vile idolatry: for eueryevery Maſſe hes his owne Saint to be a patrone, according to the ſubiect thereof, and eueryevery Saint hes his owne office. Againſt the peſt, the Prieſt ſayes the Maſſe of S. Sebaſtiane, & S. Roch, for they are the patrons and defenders againſt it: after the cuſtome of the Pagans, who honored Apollo & Aeſculapius by feaſtes and ſacrifices for to be ſaued from the contagion of the ſame. Againſt the tempeſt, they ſay the Maſſe of S. Bernard, S. Graith, S. Barbe, and others, in ſtead of Iupiter whilk the Pagans worſhipped. Againſt the rage or furie, they ſay the Maſſe of S. Hubert, who is the patrone of hunters and dogs, as the goddes Diana was the patrone amōgſt the Pagans. Againſt the fire they ſay the Maſſe of S. Anton, for they make him the patrone of it: and they ſay it is a greater oath to ſweare vponupon the arme of S. Anton, then when one ſweares by the name of God. For a woman with child, they ſay the Maſſe of S. Margaret, in ſtead of Diana and Iuno whilk the Pagans worſhipped for wemen with child. For a horſe they ſay the Maſſe of S. Eloy, or S. Anton, yea, Alanus de ſacri…ic. euch. cap. 32for a poor wifes hen, if it be ſicke or loſte. And for their pigs, they hauehave the Maſſe of S. Antone. But firſt what blaſphemie is this, to hauehave their recourſe to Saints, hee or ſhee, to obtaine of them, or by their merite, or interceſsion, health in ſickneſſe, &c. and ſik like things, whilk are only in Gods hands to beſtowe: for it is he only that ſends health, and ſickneſſe, faire wether, & p. 280foule wether, & ſo forth. Next, the Lordes Supper was not inſtituted to be a charme for ſik diſeaſes of man or beaſt, or for the fire, peſt, tempeſt, &c. but for the remembrance of Chriſts death. So that if there were no more abuſe in the Maſſe, but theſe two things, it is ſufficient to make all men to abhorre ſik abhominable idolatry.

The twentie and one abuſe, is their mixing of parcels of the Scripture, with their abhomination & idolatries in their Maſſe, after the manner of thoſe who goes about to impoyſon anie: who mixes their poiſon with ſome good food, that it may be the leſſe ſuſpected: or rather as the Magicians & Charmers does, who mixes with their diueliſh practiſes, parcels of the Scriptures of God, and makes thoſe to ſerue for their diueliſh purpoſes, whilk was appointed to Gods honor So are all the places of Scripture, whilk are read and ſung in their Maſſe, they are brought forth, not for the truth, but againſt the truth for their idolatry and abhomination: & this they hauehave done, that their idolatry may bee leſſe ſuſpected by the ſimple. Next, what warrand hauehave they to prefer the Goſpell, (as they call it) to the Epiſtles, in ſtanding vp at the reading of the Goſpell, and ſitting at the reading of the Epiſtles, Rom. 1.1. Rom. 2 16. 1. Cor, 4.15.Rom 1:1Rom 2:16ſeing they are both inſpired of God, and they both containe the Goſpell of Ieſus Chriſt, as the Apoſtle teſtifies. Thirdly, the Goſpell and Epiſtles, were appointed not to be ſung and chanted in the Kirk, (as they doe) but to be red & interprete: for the Pſalmes and other hymnes in the Scrip…ure are ordained for that vſe. Fourthly, ſeing the Scripture whilk is read and ſung in your Maſſe, is read and ſung in an vnknowne language, as all the reſt of your Maſſe is done: to what purpoſe does it ſerue? and what is it but a mocking of God, and abuſing of the poore people.

The twentie and two abuſe, is their waxe candles whilk they hauehave burning in the time of their Maſſes, in the fair day light, mocking as it were thereby, both God the authour of all light, and the light of the ſunne. And to what purpoſe cā they ſerue to burne in the day light, when the ſunne is ſhyning, but to beare witneſſe againſt them in the great day, p. 281that in the middeſt of the noone day, they groped in darkeneſſe, & that they hauehave put out the light of the Goſpel, that ſhould hauehave ſhyned in their hearts? What ſhall I ſpeak of the reſt of your ceremonies whilk are ſuperſtitious, idle, carnall, and Iewiſh? In attire like them: for as their Prieſtes were cled in an Ephod, a Myter, a broidered coat, a girdle, Exodus 28.4.Exod 28:4a breaſtplate, and a robe. So with you your Prieſts muſt hauehave an Amice, an Albe, a girdle, a fannell: whereof ſome of them are taken from the faſhion of the Pagans. For Numa Pompilius when hee vſed to worſhip, Ouid. in Faſtis.he couered himſelf with a kerchiffe or vaile: and he ordained that theſe idolatrous a)a)Alex. ab Alex.Prieſts ſhould hauehave their Albe, and a painted coloured coat aboue it: as the b)b)Exod. 30.20Exod 30:20Iewiſh Prieſt had a lawer, wherat they muſt waſhe, before they ſacrificed, ſo hauehave yours: as they c)c)Exod. 29.27Exod 29:27lifted vp a part of the hoſte, ſo you lift vp the whole hoſte: as they ſounded the d)d)Num. 10.10,Num 10:10trumpets at their ſacrifices, ſo you ring your belles. And what ſhall I ſpeak of the reſt of your vaine and ſuperſtitious ceremonies? in waſhing often, in croſsing and bleſsing often, in cenſing often, in ſoft ſpeach & whiſpering, in kiſsing of the Amice, kiſsing of the fannell, kiſsing of the ſtole, kiſsing of the altar, kiſsing of the booke, kiſsing of the Prieſts hand, and kiſsing of the Pax: in ſmiting and knocking of the breaſt, in geſturing by rule and meaſure, in bowing and becking, in ſpacing foreward and backward, & turning round about, and trauerſing of the ground: his geſture ſo ridiculous, ſo changeable, ſo affectate in ſaying of his Maſſe, that a man would think a plaier were comming forth vponupon the ſtage to play, when the Prieſt addreſſeth himſelf to the Maſſe: beſide the muſicke of your Organs where it may be had, and your threefold ſalutation of the Prieſt, Dominus vobiſcum, whilk can hauehave no vſe in the priuate Maſſes, where the Prieſt is himſelf allone together with the Clark. So that in truth it is more then Iewiſhe: for in ceremonies they are aboue their ceremonies, in orders more exquiſite, in cautels more diligent: ſo that it ſeemes rather to be a ſtage play nor the worſhip of God. But I ſee it is fulfilled in them whilk was foretolde, that God woulde ſend them ſtrong deluſions, that they p. 282might beleeue lies, that all theſe might be damned whilk loued not the trueth. Let the Chriſtian reader iudge nowe, whether the Maſſe be an heauenly action, or whether it be not a ſink and cloſet of all abhomination or idolatry, or not.

As trueth confirmes the ſelf, ſo falſet deſtroies the ſelfe: A Kingdome deuided againſt it ſelfe (as our Sauiour ſaies) cannot ſtand: The manifolde contradictions one againſt another, both in the matter, forme, & effect, ſu…ſtance, & circumſtance of their Maſſe.Therfore their diviſions and contradictions amongſt themſelues concerning this their ſacrifice of the Maſſe, is an euidēt token that y^t kingdome cannot ſtand. e)e)Turrian. 1. tract cap. 11 fol. 59Some of you ſayes, Chriſt deſcends daily frō the boſome of the father to the altar, & aſcends frō thēce to heauē again: other ſome f)f)Scarga artic. 11 fol. 335ſaies the contrary, that he neither deſcends from heauē in the Maſſe, nor aſcends from thence to heauen. 2. Bellarmine ſaies in a g)g)Lib. 2. de Miſſa cap. 4part, that the ſacrifice of the Maſſe does not ſatisfie for our ſinnes, or merite properly the forgiueneſſe of them. and yet in another h)h)Lib. 2. de Miſſa fol. 731place he ſaies, that Chriſt offered in the laſte Supper a ſacrifice for the ſinnes of the Apoſtles, and the ſacrifice of the Maſſe (ſaies he) is one with that. And i)i)In canone miſſ.their Preiſts ſayes in the Maſſe that he offers it vp for the redemption of ſoules: and the counſell k)k)Seſ. 6. canon 2 & 3of Trent calles it a true propitiatorie ſacrifice for the ſinnes of the quick and the dead. And l)l)Lect. 85. in exp. canon. & in 4. ſent. diſt, 12. qu. 2.Gabriell Biell a exponer of the Maſſe, ſayes that the Maſſe is one in ſubſtance with the ſacrifice of the Croce, and that it proceedes the ſelfe ſame effects; to wit, the appeaſing of God his wrath: If it then appeaſe God his wrath, and be offered for the redemption of ſoules, then it muſt both merite properly, and ſatisfy properly. 3. a)a)Bellar. lib. 1. de Miſſa, fol. 6.6.Some of you affirmes that the ſacrifice of the Croce, is more excellent then the ſacrifice of the Maſſe, and the b)b)V…ga de Miſſa theſ. 141.vertue of the Maſſe depends vponupon it: and yet ſome of you c)c)Vega theſ. 137.ſaies, It is but one ſacrifice with that of the Croce, the ſame ſacrifice & the ſame Prieſt in both, how then can the one be more excellent then the other? 4. d)d)L b. 2. de Miſſa cap. 4.Bellarmine ſaies, that the valour of the ſacrifice of the Maſſe is finite, and therefore it is oft repeated: but e)e)Tract 7 de celebrat Miſſae, cap 2. queſt 1Caietan a Cardinall ſaies, that the vertue, quantity, and effect of it, is infinite, as the ſuffering of Chriſt. 5. f)f)Poſſen…us lib. contra Chy…aeum & Volanum.Some of them ſaies, that Chriſt is offered vp in the Maſſe by the words of the Kirk, when it is ſaide, Tua de tuis offerimus tibi, ſome when the words of the cō ſecration are pronounced: but g)g)Lib. 2. de Miſſa cap. 11Bellarmine aggrees with p. 283neither: he ſaies, the ſacrifice is offered vp, not ſo much by the wordes as by the putting of the ſacrifice vppon the altar. 6. h)h)Lib. 1. de Miſſa cap. 27.Bellarmine ſaies in a part, That if there be not a real and true ſlaughter of Chriſt in the Maſſe, then the Maſſe is not a true and reall ſacrifice: for ſaies he, to a true and reall ſacrifice, is required a true and reall ſlaughter of the thing that is ſacrificed: for the eſſence, ſaies he, of the ſacrifice ſtands in the ſlaughter. Vppon the whilk followes, that either Chriſt is daily truely crucified in the Maſſe, by their Prieſts, or elſe their Maſſe is not a true and reall ſacrifice. And yet in another i)i)Ibidem cap. 25part, he ſaies, that the ſacrifice of the Maſſe requyres not a true ſlaughter of the ſacrifice. 7. k)k)Lib. 1. de ſacr. cap. 20Gaſpa Caſilius ſayes, that there are two diuerſe ſacrifices in the Euchariſt or Maſſe, the one of the bread and wine, the other of the body and blood of Chriſt: and yet l)l)Lib. 1. de Miſſa, cap. 27Bellarmine and ſundry others denies it, and ſayes there is but one. 8. Pope mmTract. de miſſaInnocent ſayes, that the ſacrifice of the Maſſe is offered vp for originall, venial, and mortall ſinnes, & yet the Maiſter n)n)Lib. 4. ſent. diſt 12. cap. Poſth…cof ſentences, and o)o)In Floret, lib, 4Gerſon ſayes, that the Maſſe purges but veniall ſinnes, & p)p)Thomas de Aquina.Thomas of Aquine aggrees with neither of them, for he ſayes, the ſacrifice of the Croce was for our originall ſinne, but the ſacrifice of the altar, is for our ordinary ſinnes. 9. M. Gilbert Browne ſaies, that their Prieſts does the ſame in the Maſſe, whilk Chriſt did in the Supper: but q)q)Lib, 1, de Miſſa cap, 27.. Bellarmine frankly graunts that Chriſt did not offer vp the bread by the ſame words, that their Prieſtes doe now in the Maſſe, therfore they doe not the ſame thing that Chriſt did. 10. Maiſter Gilbert Browne ſayes that Chriſt did offer his body and blood to the Father after the conſecration, but r)r)IbidemBellarmine ſayes that neyther Chriſt nor his Apoſtles in the beginning did offer vp any oblation after the conſecration. I leaue the reſt of their contradictions, ſo that ſeeing they hauehave no concorde amongſt themſelues, neither in the matter, nor in the forme, nor in the effect, nor in the ſubſtance, nor in the circumſtances of their pretended ſacrifice: but that the Lord (as is ſaide in Hoſea) hes deuyded their heartes: therefore their Maſſe muſt periſhe. And ſeeing the Lord hes ſent ſik a confuſion amongſt them, that they vnderſtand not the language one of another: ſome ſaying one thing, ſome another: therefore it is Babel the towre of confuſion p. 284whilk they are building, and not the houſe of the Lord.

By their owne doctrine they are conuicted to be worſhippers of a falſe God and a …als Ieſus in their Maſſe.To conclude this, they will hauehave their ſacrifice not a creature, s)s)Turian. 1. tract. cap. 17. & Antonius de Padua, ex Bellar. de Eucha. lib. 3. cap. 8.but a Creator of all creatures: and therefore they worſhip it with the worſhip of Latriae, whilk by their own doctrine is onelyonly proper to God: therefore they ſing after the conſecration, It is not bread but God and man my Sauiour: and yet they ſay that this t)t)Scarga artic. 5 fol. 335.Creator both begins to be where he was not before, after the conſecration: and ceaſes to be where he was before: and that he is not u)u)Turrian. tract. 1 cap. 21eueryevery where as God is. And they ſay that the Prieſt makes Chriſt his x)x)Bellarm lib, 3. de Euch. fol. 399.body of the bread in the Sacrament, & Chriſt this king y)y)Pope Iohn 22. lib. orat, inſcrip. Antidotarius animae. & in Breuiario & miſſalibus, Qui creauit me ſine me, creatur mediante me that is, he that created me with out mee, (that is the Prieſt) is created by my moien that is, he makes that God, that made him.is made of bread. Now how can he be the true God, & a true creator, whilk hes a beginning, and ceaſes to be, whilk is not eueryevery where, as God is, whilk is made of bread and wine by a Maſſe-Prieſt, and that by their owne doctrine? Howe therefore ſhall their Kirk be cleared from abhominable idolatrie, that worſhips that whilk they call God, creator and Sauiour: and yet ſik a God, as by their owne doctrine hes a beginning and ending, and is not eueryevery where, and is made of breade and wine by duſte and aſhes. O, woe be to their ſoules that worſhips God, whilk made not heauen and earth, and cauſes others to doe the ſame! And howe ſhall their Maſſe-Prieſtes be cleared from ſacrilegious blaſphemie, whilk vaunts that in their Maſſe they daylie creat their Creator, and that of bread and wine: and ſo makes themſelues Gods, and more then Gods, for God created but creatures, but they (as they ſuppone) creates the creator. And as they worſhip a falſe creator in their Maſſe, ſo do they worſhip a falſe Chriſt and Sauiour in the ſame. For the ſcripture ſayes, That the true Chriſt is made of the a)a)Rom. 1.3. Galat. 4 4Rom 1:3Gal 4:4ſeede of Dauid, & of the ſeede of the woman, and not of any other ſubſtance. But the Chriſt whilk they offer vp in their Maſſe, by their owne doctrine, is made of bread and wine, and that by the Prieſt. So b)b)IbidemBellarmine confeſſes, and c)c)IbidemPope Iohn 22. For the one ſayes, that it is no abſurde thing to the Prieſt to make Chriſt his bodye of bread, and the other ſaies, that Chriſt the King is made of bread: Therfore they worſhip not Ieſus the ſonne of Mary who was made of the woman, and of the ſeede of Dauid: but a falſe Ieſus p. 285made of bread, and baken in the Ouen, and formed by the Prieſt: therefore of all idolaters they muſt be the moſte blaſphemous and abhominable. And this meikle for the firſt head, concerning that idolatrous abhominable Maſſe. Nowe followes the ſecond point concerning the Antichriſt: that the Popes of Rome are that vndoubted Antichriſt, that the Scripture foretolde ſhould come.