Church vtterly misknew it yea and yet 〈…〉 the Euangell â—ath 〈…〉 〈◊〉 is not in 〈◊〉 places of the Orient amonges the Christianes we know no such thing to be God be â—rassed and we hope in God â–ª that all 〈◊〉 shal be 〈◊〉 deliuered from her moste tyrannus filthy and insufferable abhomination And to be marâ—y with you for so I know you of your nature I know finde iâ— places in Scotland that hath euer 〈◊〉 cleane of â—er filthynes â–ª And I wolde be verie sorie that my staine or thy Iack â—ues wiâ—h reuerence I say of the modest Reader â–ª should be polluted with so 〈◊〉 and vile â—harlote as is the masse Thus thy argâ—ment is refuted wholy so that I truste euerie man shal be satisfied that is not altogether contentius for to such I write not not yet will dedicate my layboures for we know that the Church of God hath nothiÌ„g to do with such men ones Trew it is that the Prophetes forwarned vs of the comming and Natiuitie of our Sauiour and painted him furth in his owen cussors that he might be knowen to wit by his wonderus workes infearciable wisdome and doctrine But that thou hereupon wold gather That this Prophet lykewise did prophecy of a cleane Sacrifice to be offered ouer all hetherto in deid thow sayeth not euill quhilk is the precius Body and blude of Iesus Christe offered vp in the Sacrifice of the masse be the Minister In this thou speaketh vainely vngodly and impiusly yea and vnlearnedly which I haue already declared yea and shall proue by the same that thou adduceth for thy wicked prufe to wit the wordes of the latter Supper and the Prophet Malachie expounded and declared by the vniuersall consent of the moste Ancient Fathers when as we shall come to the declaration of the sayinges of the Ancients and wil not now trouble the ordour of the boke Here in deid this glorius diuyne taketh to him a fre feild taking vpon him to proue and certifie Iames his brother That this was sayeth he the declaration of them that was Disciples to the Apostles and all vther godly interpretors of Gods worde Greikes Latinistes together with the vniuersall consent and declaration of the maist Ancient and godly generall Councels quhilâ— euer hes bene sen the tyme of Christe to thâ— our dayes But here thou reciteth none of the wordes of thyne Authors In deid there is somwhat noted vâ—oÌ„ the mergâ—â— Alexander Epistolâ— primâ— Ireneus Libro primo Cap. 32. Damascenus Libro primo de Fide Orthodoxa Cap. 14. Augustinus Libro 8. de Ciuitate dei Cap. 33. et 9. Cap. â—3 â—ruâ—erinâ—â—uper exodum but here thou hath no mercy vpon the Reader forgetting to note the Chapiter the two Councils of Nice Ephesus last of all But hereof afterward because thou entreateth somwhat at more large I will referre them to their owen place and will ioyne with thee in the substaÌ„â—e of the mater which I haue euer from the beginning longed to atteane vnto But here I can not pretermit vnobserued that thou cyteth Augustine in the eight boke 33. Chap. the whole boke being conteined and deuided in 2â— Chapiters But least ye should haue forget your self in some of the figures I haue loked the. 23. Chap. where the ancient Father diâ—puteth of the iudgement of Hermes Trimegistus of Idolatrie and of the abolishing of the superstitions of Egypt and I can find nothing any wayes apperteining to this purpose we haue in hand but except that if some man may Iustlye think that the reprehension of Hermes should most worthely â—uene to you The wordes are these vaine deceptful pernicius and Sacrilege thinges Hermes the Egyptiane because he knew the tyme to come in the which they were to be abolished he lamented but he wept impudently as he knew it imprudently this part and these wordes may be applyed to you and all of your faction who trauelleth in disperate causes and lamenteth and bewaleth the erecting of the trew Religion of God and ouerthrowe of that that is impius aÌ„d wicked which no dout as ye bewale impudently so haue ye foresene these many yeares to come with no les impudencie nor ignorance Than cyteth the. 23. of the nynte boke of the same worke wherein is entreated how falssy the Name of God is attrybuted to the Gods of the Gentiles and yet it is communicat by the authoritie of the holy Scriptures to holy Angels and iuste men And I am able to say that there is nothing there can in any wise serue to this mater Now Reader I beseche thee consider what authoritie and faith is to be giuen to the sayinges of this diuine who not onely wreasteth and throweth the Scriptures sayinges of the ancient Fathers to his pernicius and vngodly purpose so that it might seme to the imprudeÌ„t Reader that loketh no further that he hath all for him but also rehearseth places that be not found and to vtter his knowledge of the antiquitie addeth Chapiters vnto their workes so liberally he dealeth with them Now let vs procead Here is introduced Iames after his long silence making an argument against the masse The wordes are Sen the Apostle Paule in diuers places testifies that Iesus Christe our Sauiour suffered anes for vs and neuer is to suffer againe quhairby we are assured that our Sauiour was offered vp anes in Sacrifice on the croce for mannes redemption and neuer to be offerred vp againe and ze say he is daylie offerred vp in the Sacrifice of the masse how can thir twa stand This is the argument of Iames gathered of the. 9. and 10. Chapiters of the Epistle to the Hebrewes To this is answered of this new deuyne in this maner It is trew that Christe was offered vp vpon the croies and is neuer to be offered vp againe after that maner as ane bludie Sacrifice and it is trew that the Lordes body is offered vp after ane vther maner in the Sacrifice of the maâ—se conforme to Christes commandement as ane vnbludie Sacrifice for why a veritie makes not ane vther veritie fals The â—uÌ„me of your answer is that there be two Sacrifices oblations of Christes body aÌ„d blood vpon the crocâ— one an other vnblody iÌ„ the masse This your sayiÌ„g as it is without any testimonie of the Scripture or suffrage of the antiquitie so is it moste impudent and moste easy to be reiected and refelled whatsoeuer ye pretend of Gods commandement wherein ye haue none at all Trew it is as ye say that a veritie distroyeth not an other but I must say for the part of Iames and of the treuth that an established trouth distroyeth and oppeÌ„neth vp all thing that is contreâ—ius which is nothiâ—g but falshead and vntreuth The Apostle writeth plaine that our Sauiour offered vp himself ones for the perfect deliuerance of man and neuer is to thoâ—e againâ— â–ª Thou granteth that he suffered ones and is no
Poete speaketh and after him Plinius to the Emperour Domitiane esteame these my â—owes to somwhat If at any tyme it should please the goodnes of God to moue the hart of the Quenes Maiestie to take this Treatie in hand and read it then had I reported the full pryce of my laboure then were I fully satisfied In reading ye know my Lorde how we oght to lay asyde all affection weye the arguments consider and examine the pith of them hereafter pronounce and iudge for there can be no greater inimie to the treuth 〈◊〉 A foreconceaued opinion of error confirmed by long antiquitie and a certane progres of yeares and yet we know as Peregrinus the Philosopher sayeth that the treuth is doughter to the tyme howsoeuer it shal be suppressed and buried as Democritus sayeth in the pit yet wil our God bring it to light and declaire that that is not the treuth that is approued of many but that that he hath reueiled If thus I say our Souerane should enter in work then I dout not but she should consider the equitie of our cause then she should haue a florishing common wealth then should her G. Liges be assured of tranquilytie obedieÌ„ce that as she craueth the seruice of our bodies and substance so we may moste hartly and glaidly discharge our selues before God and the whole earth our hartes being ioyned together in vnitie of doctrine which is the onely and most sure bande as Augustine speaketh whereby the hartes of all are conciliat ioyned yea and reteyned together Thus I commit her Maiestie to the protection of the moste heigh who hath in his handes the hartes of Princes and turneth them to and fro at his good pleasure and will and wisheth lykewise to your Lordeship the increase and aboundance of the giftes of his holy Spirite that as he hath begunne the worke in your handes so he will assist you to the end as we may luke continually for the lyke conforte And so faire well in the Lorde Iesus Christe At Edinburgh the penult day of Iuly 1563. Your Lordeshipes moste humble and obedient Seruiture George Nay ACcording to the approued laudable and receaued vse of writers that do trauell in any argument of consequence I haue iudged it verie necessarie to admonishe thee good reader of the fyle ordor and maner that I haue followed and obserued in this my answer and confutation of the Abbote of Crosraguels masse For it may appeare strange at the first face that for a smal tractie and volome not exceading the boundes of threttie small leaues direct forth and sent by him he shal receaue hard by fourtie sheites of paper in greatest and fullest measure Secondly it may be asked pereuenture that in suche aboundance of flourishing ingiues in suche welth of solide iudgementes in suche plentie of eloquent men and perfection of letters tongues and erudition as I may treuly affirme ether wes neuer at least these thousand yeares wes not that this charge should be laide to me or by me vndertaken For in that one may appeare temeritie and rashnes in that other arrogancie and lack of iudgement Somthing thridly may be inquired of our long silence in consideration that this our Abbote hath continually barked from the beginning of this mercyful visitation of our God and reformation in Scotland yea and set forthe some thinges that be plainely red and euerie where to be found that the rest of his workes which be no les pernitious be neglected and this onely hath bene iudged worthy of answer To satisfie thee good Reader in the first head thou shal vnderstand my studie and trauel to haue bene to make all thinges plaine and sensible aswel of Scripture as of antiquitie for in this no dout lyeth the cause of his shortnes and of my prolixetie not that I haue bene any wayes long in this argument which vndoutedly requireth an ample tractation but in respect I speak of his compendiousnes and obscuritie In the maters of Scripture it can not be denyed but he hath bene as I note in some places â—ther sleuthfull negligent and obliuius or els so addicted to his owne iudgement wherein he confidis not lytle that whatsoeuer he hath iudged of any place the same should the Reader immediatlie approue and without any stay or impediment esteme it for a verie vndouted treuth To prike forward to this the imprudent and vnskilfull Reader We obserue his craft to be to alledge and cote in the margen the authorities of Scriptures Fathers and councils as should appeare to the Lector that all that is alledged by him is spoken out of the mouth of suche Authors as he there notes In this part I am driuen to produce euerie place oppen vp the mynde sense and vnderstandiÌ„g of it and satisfie to euerie thing can be obiected because the danger is so great that if I should pas by any thing with silence that incoÌ„tinentlie should be iudged to make for his partie In the Fathers and councils I foresaw somwhat more that they hauing almoste continually in mouth solemnities of Masses Sacrifices Hostes Oblations worshippinges Myrackles and suchlyke I feared that these thinges should be interpreted and vnderstand after the superstitious vse that we haue sene rather then according to the mynde of the Author and the practise and custome of that tyme. Here am I constrained by conferrence of places to shaw the mynde of the writer and by the consuetude then vsed to declare the naturall intelligence of euerie thing which part as it hath bene to me painefull and tedious so I dout not but it shall not onely be to the vnlearned confortable where they are assured of the antiquitie but also to the learned they being releaued of the werisome wadiÌ„g through the Doctors and to bothe shall this my lauboure serue for a Mirror to behold the great puritie the godly lyfe the care ouer the poore and the liberalitie of the primitiue Church and the old Fathers which being conferred with the exemples of those that vanteth and brageth of the tytles of successors may be knowen how far they be not onely fallen from the puritie of the doctrine but lykewise horrible declined and degenered in all good vertuus and maners This shortly for answer to the first head In the Second head I shal not be verie long the ordor of reformed persones we know to be subiect to the commandement of the Church without all shift tergiuersatioÌ„ or repugnancie What is the iudgement and opinion of men of letters of me I haue not to inquire the occasions mouing theâ— to laye this charge to me moste vnable amonges many hundreth ar vnknawen But alwayes God be preased my duetie I know which is all particulare respectes and considerations layed asyde to giue and dedicat my self holye to the seruice proffect of the Churh of God Iudgeing it rather my part and office in obeying there honest charge to euenture my fame and estimation then in disobeying
the eternall veritie of God to declare warre to all godlie men and vnder the cullor and pretext of knowledge to shaw his owne infancie and oppen vp his ignorance and so to expone him self to mockage and derision On the other syde it wes somewhat confortable that we ê‘ceaued god as it were ready bent to haue his veritie examined and tryed and for this cause to haue it stoutlie assayled and violentlie inuaded that the victorie enseuing may be the more tryumphant and glorious But whatsoeuer wes the expectation of this golden birth before it wes broght to lyght Alwayes it that is moste confortable I do marck the curages of them that did moste brage of it to be fallen being altogether frustrate of their expectation the simple to be nothing moued the learned and the godly to compleane of the tyme ociusly and prophanely spent which is so precious that the Apostle Paule willeth vs to redeame it by all meanes To the tryfles that be gathered out in this treatie albeit answer be made euerie day in the Sermons and euerie boye that hath sene the Catechisme is able to refell them yet seing the desyre is of many that they be confuted by writing the charge being lade to me I could not refuse it nor deny my lauboure to the Church of God iudgeing it rather to stand with my deutie to obey the coÌ„mandement of the Congregation in the defence of Gods cause and the treuth theÌ„ to haue respect to an withered intermitted amitie yea althogh it were neuer so straite and deare Now before I enter into the matter let no man loke for suche horrible and blasphemous imprecations of me as this Author maketh in syndrie places of his Famous worke of the masse For such imprecations as they procead of an obstinate and contumatious heart so they be altogether Deuillish to deceaue and draw back the simple ignorant and vnskilful Reader vnto vtter distructioÌ„ althogh they be without all authoritie of Scripture or exemple of the godlie Fathers The authoritie of Paule shal be found so farre soght and so impertinent to the purpose that I truste our holy Abbote will not leane thereto And albeit he shall so do we knowe with what Spirite Paule wes led and his pen directed Do we reid at any tyme that Cypriane Augustyne Hierome Chrisostome Theophilactus Tertuliane and the rest of the ancieÌ„t wariors stirred vp from time to time by Gods holy Spirite for the auenging of his cause aganist the vnhappy sead and members of Sathan hauing to do with no les pertinacious and wicked enimies to all treuth and Religion nor we instantly do we reid I say againe that euer thus madlie and blasphemuslie they do renounce Gods mercies and submit them to his seuere iudgementes I am able to say not But I can shaw you Sire of what fontane these your blasphemies do flowe We reid in deid that the Prophetes of Baall ordinarlie did smyte them selues with knyues and Lancettes and that as appeared to them wes no vaine cerimonie but vsed to this end that the people myght be hereby moued to credite them and they getting authoritie to their fond dreames myght be iudged moste strong in defence of their opinion And this shall we obserue in all Authors of vntreuth and forgers of lies that continually to affirme their impious doctrine ether shall they vse prouocations to Gods iudgementes ether to such corporall chastisment shal they submit them as may seme to declare in the inuenters of a fals Religion an zeal to iustice and equitie a bolde confidence in their opinion and a wil to suffer the extremitie for the defence of that which they manteane Thus hath God moste iustlie permitted the deuill to blinde men in all ages who more delyteth in their owne imaginations then in the treuth of God plainely reuealed The Analogie and similytude were verie proper betuix the Preistes of Baall and the Popes shauelinges in the discurs of the whole if I should dishiffer to the particulare of the dum deaf god of the one the caike god of the other the incantations of the one the sorcerie of the other the stoike grauitie of the ministers of the one and the stubborne morositie of the other the dissolute lyfe of the one and the ryote of the other and so forthe as were moste easie to draw to him that should set his ingine hetherto and that not without fructe to the Reader Thus then let vs gather this note whereby we may discerne the rauenus and disceatfull wolfe from the godlie and religious Pastor to wit by these extraordinarie and horrible imprecations by suche prophane and barbarous renouncing of Gods mercies For as in iudgement the deposition of him that sweareth moste enormely and haynuslie is not of greatest faith and authoritie but rather is the more suspected So haue we to iudge of his preposterê° and inuerted Silenus who regardeth nothing the prophanation and abuse of Gods holy Name and so to make him author of vntreuth speaking only to draw the people vnwarres to his deuillish fantasies My purpose is then to procead through the weightie argumentes for so he will haue them seming and shawe to him with all modestie wherein he deceaueth him self what is wrongously and preposterusly drawen to his purpose wherein he abuseth the Text of Gods worde and authoritie of the Fathers Fynally to supplie the parte of Iames who as he is introduced verie simple so he tholeth him self to be to hastelie vainquest To such an Capitane shall I neuer commit my hould in keaping nether yet to such an aduocat the defence of my iuste cause To that I haue passed through the whole I will not speak of this that our Author doeth wonder the masse to be called Idolatrie and witchcraft and pronounceth boldlie all them to be possessed that so doeth affirme it appeareth well that the man hath bene in an great rage of seuer for if the wordes he here infarceth shoulde haue bene pronounced by mouth Lord what scheikes should he haue sheweÌ„ I am assured he should haue passed Coruet Chalme and Trompet how treuly this is said by him in the end the Reader will perceaue Now to iune with this Doctor and susteane the part of Iames. How are ye able to imprufe this argument All worshipping of God inuented by the braue of maÌ„ is Idolatrie the masse is of that nature ergo it is Idolatrie Let vs consider how this Sophister new start vp out of Sorbone goeth about to impugne the proposition of this Syllogisme It is expres sayeth he against Gods word for Abraham and syndrie of the Fathers had inuented wayes and meanes to worship God without any commandement Thus this new Doctor playeth him with his mirrie concept but the mater were of lyght value if he should not trauell to draw the godlie Fathers allowed and hauing testimonie of the Spirite of God into the same impietie and so to make them as it were
as euer did Protheus here shal thou stick fast Shall these wordes be vnderstand euen as they are spoken I truste ye will not say that then must it follow that there is a fygure and howsoeuer thou shall expone the wordes of the cuppe thou shal be driuen to grant the same of the bread for no thing can be said or alledged of the latter part of this mysterie that is not to be vnderstand of the former So now then as the cuppe by the interpretation of Luâ—eâ—s and Paulus Is the couenant in the blood of our Sauioure the same shall we affirme of the bread to wit that it is the couenant in the body Now striue cry out laubour trauell and do what you list to inuert this thou shall haue to do with the holy Spirite of God declaring plainely that the will of our Sauioure is in no wayes concurring with such an omnipotencie as thou thy fellowes hath forget of these wordes this is my body fondly and vainely exponed after the letter I pas by the common maner of Scripture calling the Circumcision by the name of the couenant the Pasouer lykewise whereof they were but Simboles and signes and suche other places seruing to this purpose and will pas forwarde to the wordes of Chrisostomus which this glorius Doctor who will seme to be so beasy and diligent notes to be written in the. 48. Homilie vpon Iohn where I darre boldly affirme there is no such mater nor wordes for that homilie is written vpon the. 7. Chap. of Iohn and is spent wholy vpon the obseruation of the Sabboth Hereby it is easy to perceaue how vainely ye ascribe such reading of the Ancientes vnto your self as in your writinges ye â—ake vpon you that ye will seme in the eyes of the people to be the onely he in this Realme versed in antiquitie And now to say my iudgement frely I truste ye haue no workes of such men as ye draw your authorities out of but onely hath I can not tell what lytle scabbed treaâ—â—es of Eccius Cochleus Hosius Stanissans youre new start vp Campion and of such others of your factioÌ„ and taketh out of them such thinges as ye think may serue to your wicked and blasphemus purpose What credite now or what authoritie oght to be giuen to such places as thou draweth out of the Doctors who â—elyke neuer hath sene there workes nether yet knoweth to what purpose they speak if they speak of their owne mynde or of their aduersaries whither they speak by an interrogation or conclusiuely and determinatly whither they speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is excessiuely to extoll the dignitie of the mater they haue in hand which is not â—â—are in this Author or simplie Thus the Text it self is to be considered that it that preceadeth being conferred with it that followeth the mynde and sentence of the Author may be knowen perfytlie Not that I will hereby damne yong men who ether excluded by tyme or els lacking bookes muste giue credite to good authorities but in this man who will seme to be an other Anacharses Inter Sordidds Scythas it is intollerable who is sequestrate frome the common societie of men and trauell in the common wealth hauing not els to do but that he hath inioyned to him self that is to ly by a pleasing bray and cast in stones to trouble the faire and cleare rinning watter This thing I say againe is not onely intollerable but moste worthy of all punishment But to the purpose I haue said there is no such mater entreated iÌ„ the place cited by this diligent Reader In deid in the same Author we shall read not vnlyke to this in his 83. Homilie vpon Mathew his wordes are They be not workes of mans power propounded who then made them in that Supper the fame worketh them now We occupie the rouine of Ministers but he that sanctifieth them and changeth them is he meaning our Sauiour who did appoint and institute this action This in deid being well considered shal and may be vnderstand to be spoken more by a Rethoricall amplyfication to extoll the excellencie and worthynes of this so great a mysterie rather then spoken according to the simple treuth of the mater It is knowen well ynough to any man that is but mid way familiare with this Author that he is somwhat excessiue in such amplyfications somtymes playing the orator rather then the simple Theologien This I were able to proue particularly by sindrie things entreated by him if the tyme should suffer but yet I se no such things in these wordes whereof you haue any occasion to brage or reioice For in this that he sayeth they bâ— no workes of mans virtew propounded Who did eueâ— think or teach other We be well teached by Iohn the Baptiste of that defference in ministration of Sacramentes that is betuix the inward worker and giuer of graâ—e who is Christe Iesus and the Minister who onelâ— worketh and serueth outwardly so that howsoeuer 〈◊〉 shall at the appointment of our Maister Minister and practise the action Yet is it not the work of mans strenth nor power nether is there an part thereof to be ascribed to him but all whole to be vendicat to the instituter in that that not onely he commandeth it to be done and nothing is done but at the prescript of his commandement but also he is he who giueth the power the strenth the energie to it that it may profect and frutrifie vnto the receauer and in this maner the cause giuen by Chrisostome is verie good that he is he now that worketh who wroght then So that there is no defference betuix that action that wes then practised by our Sauioure and it that is now done to his imitation by vs we but haue the place of ministers it is he that sanctifieth and changeth that is to say it is he by whose ordinance and commandement this whole action is hallowed and sanctified For the action it self if it shal be considered it shall seme and appeare verie vile and of no price yet seing there is nothing done but at his commandement practised by him self allowed by him we as becometh well instructed Children doeth iudge it to be worthy of all reuerence whereof we haue his warrand being commanded so to do in remembrance of him till he come This then is the sanctificatioÌ„ that this Author speaketh of here and no such deuillishe incantation as thou wold pretend which dontles wes vnknowen in the dayes of Chrisostome But least thou shal insist vpon the latter word of changing I will trauell to oppen vp the mynde of the moste Ancient Fathers in that part for they do vse that worde often not to signifie any such change as ye fondly haue deuised and inuented but onely willing hereby that we should all before that we shall offer and present our selues to this table consider the dignitie praise and prerogatiue of this heauenly banked that
away how horriblie he declyned and returned to the trace of his wicked fathers the historie doeth planelie testifie ye your-self some tymes I haue hard to haue casten furth the fylthie and pestilēt dung of papistrie to the great confort of many now how miserably ye are declyned ād returned to youre vomite the trouble that ye do moue doeth lykewyse witnes So then we haue to receaue lawfull and constant scollers who being instructed in the treuth remaneth constantly therein Ambitious proude and arrogante and such as can not content them with the simple treuth of Gods worde and the puritie of his constitutions and Sacramentes we haue not to acknowledge for Disciples to the Apostles nether yet to geue vnto them such authoritie whereby the gyftes of Gods spirite may be foreclosed or yet any thing receaued preiudicial otherwyse to the ordinances of God I am sure the godlie Fathers craueth no forther of the reader but that he allow follow it that is setfurth by authoritie of Scriptures where they excede the boundes and speaketh of there own head they geue vs libertie to reiect al 's frelie as they haue taken rashelie vpon them to wryt it This is the iudgement of all the ould and godlie fathers and namely Cypriane who in his 3. Epistle of his secounde book If in the Sacrifice which is Christ sayeth he onely Christ is to be followed then is it force to vs to here and practeis that that Christ did and that he commāded to be done since he sayeth in his own Euangel If ye do the thinges that I command yow now cal I yow not seruandes but freindes and in dede we are commanded to here him onely by the father who hath geuen him to be the Angell of great counsell and the onely teacher to his church The same reule and moderation is prescribed by Augustine to all readers of his workes Geue not thy self to my wryttinges as to the Canonical Scriptures But in them without all tarie beleue when thow shall fynd that thow beleuest not but in these meanyng of his owen it that thow wes not assured of retene it not certanelie vntil thow haue vnderstand it assuredlie And in one other place I wyll not thow follow my authoritie that because I haue said it thow shall think thy self astricted to beleue it But ether beleue the Cononicall scriptures if thow seest not as yet the thing that is trew or els to the veritie teaching inwardlie and schawīg that thow may see it planelie And lykewyse in one other place we ought not to esteme or receaue the disputations of euery man be thay neuer so Catholike and laudable as the Canonical Scripturs that it shal not be leiful to vs the reuerence saned that is due to them to improue reiect some thinges in there writtinges if pereuenture we shall fynd that they haue other wayes iudgeid nor the veritie ether with the help of God vnderstand by vs or searched out by others conteyneth I am this man in other mennes wryttinges and wylleth euery man to vnderstand myne in the same maner I myght adduce out of this same authour and otheres of the anciēts if the necessitie should require it where they lay this reule and moderation nowyse astricting the reader to follow that which they haue Iudged to be moste cōsonant to the treuth but sending them to the scripturs This moderation and reule being layed I wyll trauel with yow through the feildes of the Doctours Counciles which as ye say wel ought and should attempte no thing aboue the counsell of God reueled in his Scripturs but ought to determine all by the precise reule thereof The Apostles taketh no forther vpon them I haue receaued of the Lorde sayeth Paule that which I haue delyuered to yow our Sauiour in the reformation of Mariage goeth to the Originall institution being demanded of the cheif commandement he hath recurse to the lawe being tempted by the Sadducces in the mater of resurrectiō he ryteth not the bookes of the Thalmude nether yet the conciles and the Cōmentaries of the Hebrues but bringeth furth the plane Scripture and correcting the wicked and pernitious interpretations of such as had place to his cōming without any repugnācie or cōtradiction of the scriptures sayeth ye know it wes said to the Ancients and Immediatlie he addeth but I say to yow teaching vs hereby that bidding faire wel to the doctryne of men we ought to cleane to the sure trew and vndouted sense and mynd of Scripture The Anciēts in that they say well we shoulde praise allow them But we should not be there followers but as they wer the followers and Imitators of Iesus Christ nor yet allow them in that which is wicked this is lykewayes our Iudgement of Counciles We wyll grant that it apperteyneth to godly and excercised men in the Scriptures of God to determine according to the scriptures vpō al thīges that he called in doute wherein we can admitte no tyrannicall power of any mā which being receaued aboue all authoritie of Scripture and of the conueyned brothren the experience teacheth ws how preiudiciall it hes bene to the Church of God where we haue sene no thing but the stinkīg traditiōs of a tyrane not in equale degre and rank with the ordinances of God but placed and authorished aboue them the puritie of the worde vtterlie quenched the Sacramentes prophaned ād adulterat yea and the godlie constitutions of ancient conciles by the iniquitie and ambition of a man affecting and exerting the Impyre aboue all others abrogated ī the latter Counciles Attoure we be sufficientlie teached by the Councile holden at Carthage in the tyme of Cypriane Where he wes present what authoritie is to be geuen to them if they shall tak vpon them to defyne any thyng of there owen heades Wes not there the Anabaptisme established and erected by a plane Decree Besydes others thinges that Augustine dissimuleth not but they did displease him Shall we be accused to oppone vs hauing the authoritie of God to a councile where al thing is determined according to the affection of man Paphnutius a singulare man withstude and opponed him to the whole Councile holden at Nice the moste godlie Councile I dar say that hath bene sen the tyme of the Apostles To conclude then we wyll gladlie wyllinglie admitte ether priuat man or generall Councile that defynes vpon the matters of cōtrouersie by the Scriptures if they do not we wyl take the libertie that is purcheshed to vs by Iesus Christ say planelie that we wyll not be made seruandes to men according to the commandement of S. Paule Here allace Iames as happinneth commonlie that a man ones fangged in wyl grant more nor ye wold desyre condescendeth to more nor is affirmed or wes required that the mater shall haue the more weyght and authoritie affirmeth it of his conscience To be of
offred vpon the earth quhen his body is offred Zea he is declarit planely to be offred intyll vs quhais wordis makis haly the Sacrifice quhilk is offred Your purpose is to call the mater to mynde againe to ê“ue the masse to be a Sacrifice wherein Christe is offered to the father by the preist Now I pray you what streÌ„th of probation lyeth in these wordes of Anthrosius seruing to this mater there is no meÌ„tion of masse the Sacrifice oblatioÌ„ that is here spokeÌ„ ê‘teyneth derectly to the practeis celebration of the holy coÌ„munion where the faithful menisters executing there office charge conforme to the exemple of our Sauiour are not only followers of Christ as Ambrose doeth testifie but Vicarres and stedeholders as we haue alreaddy said in Cypriane but as we obserued in Chrysostom so we haue in this author that he in the â—clitsioÌ„ vseth a certane correction of his form are sayinges Whereby he explaneth his meaning in the word preceding that not so muche haue we to vnderstand his body blood to be offred vp speaking properlie as it is to be vnderstaÌ„d that that it is declared plainly him to be offred vp in ws that is as he wold say this oblation and Sacrifice which I beat thus coÌ„tinuallie iÌ„ your eares is not to be takeÌ„ so as I should meane properlie vs to offre vp to the Father his Sonne Iesus Christe which he him self onely wes worthy and able to do and did But I meane that now we being receaued in couenante with oure God by the mediation of Iesus Christe which league is confirmed sealed vp in our hartes by the symboles of his body blood whereby we are assured that we are one with him feiding vpon his body aÌ„d blood that we now possesse him and hes him duelling in vs what resteth on our part sayeth Ambrose but in recordation of this so great a benefeit in declaration of our thankfulnes to offre vs vp to God together with all that we possesse we haue receaued by the communion of thy Sonne Iustice ryghtuusnes sanctification holynes with all benefites these graces as we grant our selues to haue receaued of thy free mercy so we now do dedicat sanctifie and offre them to thee This Immolation then is none other nor it that Paule speaketh of as we haue heretofore declared All our worthynes doeth proceade and flow of that Sacrifice in recordation of the whiche we celebrat this Sacrifice reiocing in no thing but in Iesus Christe and him crucified by whose agnominy we are made honorable by whose pouertie we are made ryche by whose death we are quickned and by whose obedience we are made bould to enter in the presence of our God thoght we be neuer so vnable and vnworthy of our selues so that now we are not to be Iudged and reputed the offrers but rather he whose spirit reuleth our hartes aÌ„d moueth vs to this thankfullnes yea he him self offreth all we haue by the Communion vnto the eternall Father Now followis Augustine ane excellent doctor approued be the Kirik of God 1156. zeris bypast reproued Atrius as ane Heretike because he said as mony sayis now of lytle knawledge that meÌ„ fulde nocht praye for the dede nor offer Sacrifice for thaim he wryttis thus coÌ„cerning that mater it is nocht to be denyed y â— the saules of meÌ„ departed ar releued throuch the godlynes of thare freindis on lyue quheÌ„ the Sacrifice of our Mediator Christe is offered for thaim hidderto Augustine He writtis in ane vther place say and quhen the Sacrifice of the altare or almous is offered for the dede Quhilk war Baptised thare at thaÌ„kes geuin for thaim that be verray gude peple and for thaim that ar not verie euyll thay ar propiciatioÌ„ns or purchessinges of mercy fauour of God He wryttis in ane vther place it is not to be douted but the saules departed ar helped be the haly kirkis prayers and the Sacrifice of saluation almous quheÌ„ thay ar geuin for thaim that god sudle deale mair mercy fullie thaÌ„ thair synnis had deserued hidderto Augustine marke how this godlie Doctor Byschope affirmes the Sacrifice of the masse to be propiciatorie and helplie for thaim that be departed I can not answer Augustine better then by him self but before I cum to the answer it shall not be all out of purpose good reader if I shall shewe the reule which Augustine pÌ„scribeth to al readers of his workes wyl not attribute to others nor yet vendicat to him self more then becumeth Of this mater I haue spoken sumwhat heretofore out of Augustine yet to refreshe the memorie of the reader aÌ„d to shewe and teache that many mo places may be gathered out of his workes then they that be recyted I wyll not wearie here in the proper place of the interpretation of his owen wordes to shew his opinion and in what place he wylleth all readers to put his workes And first these be his plane wordes I can not deny nether yet oght I that euen as in them that hath passed before so verrie many thinges to be in my so many treattes that by a Iust iudgement and without temeritie may be damned And againe he wrytteh to Ieronimus for I wyll graÌ„t sayeth he vnto thee to these onely bokes of the Scripturs which be called Canonicall haue I learned to deferre that feare giue that reuerence that I beleue most firmelie none of the authors of them in wrytting any thing to haue erred or if I shall find any thing in their wryttinges that shall appeare to be contrarius and repugnant to the treuth then do I not dout but ether the exemplar is fals or the interpretor hath not atteyned to the vnderstanding of it that is said or that I do not vnderstande it my self But others I read so that with whatsoeuer holynes and doctryne they haue excelled yet do I not iudge it to be trew because they so iudged But because they haue bene able to persuade ether by these Canonicall authors or by a probable reason that abhorreth nor froÌ„ the treuth I wyll content me gentle reader with these testimonies not but there be many mo but that I iudge it superfluus to adduce any mo and thinke these sufficient to oppin vp the mynde of Augustine What is the reuerence that is due to the Scripturs of God and with what iudgement discretion we oght to read other mennes wryttings and what he craueth him self of others Now shall it then in anywise seme arrogant if it should be required of Augustine that that he craueth of others that hath passed before without any respect to there holynes or doctryne aÌ„d craueth earnistlie authoritie of Scripture or a probable reasone not abhorring from the veritie and pereuenture in sober and maters of no great importance The disputation now being here in the mater we haue in hand of the cheif and principale poyuctes
of our faith in the which all authoritie of man set a part the onely scole maister Iesus Christe is to be harde according to the commandement giuen here him what euer Augustine did iudge of purgatorie and prayer for the dead I am assured these be his wordes First the faith of the Catholicques by the authoritie of God hath beleueth that there is a kingdom of heauen the secunde that there is a Hell in the which all that declyneth to Apostasie or diuideth him self frome the faith of Christ shall feile torments We know no thrid yea aÌ„d we find noÌ„e in the holy Scripturs And in one other place best it were in one incertane mater of the which the scripturs maketh no mention miâ—tacken affirmeth the contrarie that they should say no â—hing coÌ„forme to the sentence of the wyse Seneca in thâ—â—◠〈◊〉 douesum thow should affirme nothing but hald 〈◊〉 iudgemeÌ„t incertane In others places he planely douteâ— euen In Luchiridio ad Laureunum 68. Cap. and writeth the same in the conclusion of 68. some thing lyke this sayeth he to happin efter this lyfe it is not incredible but he sayeth if it be so it may be demanded and ether to be funde or to be ignored and these same wordes ye shall find Ad dulcinum questione prima and in the boke of faith and workes Cap. 1â— whidder then men shall suffer these thinges in this lyfe or yet efter this lyfe some suche iudgements shal ensue it abhorreth not as I beleue frome reasoun and againe in 21. of the Citie of God Cap. 26. hauing spoken of Purgatorie subioyneth this I red argue not for pereuenture it is trew In al these ye may ê‘ceaue euideÌ„tlie Augusti to dout of it but against Pelagius to affirme planely that efter the deperting out of this lyfe there is Heauen and Hell and no thrid place But thow wyll say that he affirmeth it in other places I answer that those places in the which he appereth to affirme it should be exponed by these that ether he wes certantlie persuaded that there was no suche thing or then he douted of it But now wolde I aske of thee why wolde thow this godly man should certanely affirme that which he can not proueether by authoritie or by exemple of attentique scripture If it be a thing so coÌ„fortable necessarie do we think that boith the ancien Fathers vnder the law should haue bene frauded nether yet any reuelation made to the Apostles of it I wyll not feght with stronger arguments because it is but incident and accessorie to our mater The argument of praying for the dead is euerted by the same reason trew it is and can not be denyed but of long antiquitie it heth bene receaued to praye for the dead and againe it is not to be douted but they were meÌ„ and builded not euer vpon the fundation Gold Syluer precious stones And we knowe that there is no antiquitie of opinion nor errour that oght to prescribe or preiudge to the veritie for it is moste certane that euen in the tyme of the Apostles errours were and Paule him self maketh mention of euyll builders yea â–ª and a lytle efter there age we read that some wes 〈◊〉 opinion that Baptisme should be receaued for the deâ—â—â— How esalie men are moueâ—â—y a naturall affections and inclination to wysse there frâ—â—des at there deperting to be well and so to burste furth 〈◊〉 some prayer we haue al experieÌ„ce but we oght to tak head that our affection be not fund repugnant to the reule of faith and godlynes and so to be brydled This coÌ„suetude of prayiÌ„g for the dead no dout appeareth well to haue proceaded of the opinion of Purgatorie yet some other cause may be assigned as that it wes iudged one iÌ„humane thiÌ„g to thoâ—e the memorie renome of the depted to be vtterlie extinguished perishe so that these prayers at the beginninge before the opinion of purgatorie tuke so depe rute appeareth to haue bene sumwhat tollerable for they tended to this end to giue God thankes that hath called them frome the miserable condition of this lyfe to his mercy and so Ambrosius in his oration at the departing of Theodosius Valentinianus maketh a certane gratulation to them that are delyuered out of the miseriis of this lyfe and wes with Christe in the Eternall â—lysse He adiuneth some prayers which repugneth to this but by this he wolde teache and admoneshe the Church of a certane duety towards the departed euen as they were yet a lyfe not douting but they had receaued that whiche he wyssed to them Christe prayed for the resurrection of Lazarus being certane that he had obteyned that he hade called for so he sayeth he did for there saik that assisted it appeareth by Dionisius that the Byshope prayed to teache the people principalie what the felicitie wes that the departed enioyed and that he hade receaued all that the Churche wyssed to him Epiphanius giueth one other cause against Arrius to showe our imperfection conferred with Christe this cause it hath no ê“babilitie for we know the ancients to haue prayed for Martyres Apostles and others But these ar not to be called prayers properlie but actiones of thankes lyke as Augustine wytnesseth him self in the wordes recyted by yow And al 's we are able to proue by the Greik CaÌ„non where it is planely said that offringes be made for Prophets Patriarches and others that be receaued already to mercy Which I am sure neideth hone of oure prayer by the confessioÌ„n of all and so â—aâ— noâ— stand if it shall not be thus vnderstand for a certane thankes giuen to God and gâ—atulation to them that be â—â—ceaued in that eternall felicitie These causes I haue â—â—duced that ye may vnderstande that there be â—o â—or â—â—ause that moued the ancients to pray for the dead aÌ„d that ye may perceaue that there wes some certane collour of simplicitie at the beginning til purgatorie that gredy deuowring insaciable and pestilent fyre wes erected when all religion wes ouerthrowen as we sene by experience for of it hath flowed all the abhomination that regneth to this day Let no maÌ„ think that in this I wyll excuse the ancients in this there attemptate without any commandement or allowâ—nce of God But that ye may vnderstand them to haue bene moued to this by many causes probable in there iudgement before there wes any mention of Purgatorie Now resteth to oppin vp the beginning of the oblatioÌ„s that were made at the burying of the dead it wes a receaued custome and coÌ„suetude among the nations that in the dayes of there natiuitie and solemnitie of there burial they made a certane Banked to the people which custome after there conuersion to the Euangell they styll reteyned in many places and speciallie in the burial albeit some part corrected that they in the burying broght meat drynk vnto the graue of hiÌ„ that
and ioyned to the Sonne of God be any vnitie of worthynes or ellis as being ane Mansioun of God but as that quhilk verelie geuis lyfe to mens saules and wes maid proper to Gods awin sone him self Hitherto the counsal Marke how thir twa ancient counsell is dois approue the Sacrifice of the masse and al 's the reall presence of the Lordis body in the Sacrament of the Altare To the one councile I haue answered and schewen the trew meanyng of the fathers in there determination where there is no thing that any wayes apperteyne or properlie can be applyed to the masse lyke as in the decreit of this concile there is no thing making for your part and for thâ—s cause the Sacrifice that they acknawledgeit to be here they pronunce it to be one vnbloody Sacrifice that is no sacrifice in dede if we should speak strietlie and according to the proper nature of a Sacrifice but onely to bear the name of sacrifice because it is a monument aÌ„d memoriall and as it were one anniuersarie of the propiciatorie Sacrifice offred vp by the Sonne of God so that the meanyng of this councile is one with it of the councile of Nicea for it that is went by the Aduerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called vnbloody Considder with your self how far ye offend against this councile that sayeth and defendeth the verrie coÌ„trarie for ye affirme that ye haue a blody sacrifice going about to inferre a reall presence of Christes body and bloode for if his verrie and reall body 〈◊〉 there in your masse his verrie and reall blood and oblation made of them it followeth necessarelie that it is a bloody Sacrifice so your conclusion directlie is contrarius to the constitution of the concile that calleth it one vnbloodie Sacrifice in the maner as I haue declared Now haue we God be praysed atteyned to the end of this authores arguments there be no other thing in his boke worthy of answer not the les leâ—t that he shoulde bragge as I knowe the 〈…〉 if 〈◊〉 thâ—ng should be pretermitted we shall go throught all the rest Here then is Iames broght in praysing his reasons and arguments graÌ„ting them to be most ê“perlie alleged exponed In this I wyll truble the render no foâ—der with many wordes but referre the iudgement to him if iâ— deâ—ot euidentlie declared that â—e her hath be any fundation of 〈◊〉 masse in the old Testamenâ— nor in the now exemple nor practies of the Apostles authoritie nor suffrage of antiquitie ether the fathers ether yet the conciles which he all moste vntreulie pretended to maâ—e for him his wrangling and wraisting of the plâ—ces of Scripture ineptlye and impertinentlie cyted by him together with there treâ— and germane sense is expoâ—ed this ignoraÌ„ce of the Greik tongue aÌ„d antiquitie without the knawledge of the which it is not able to ony man to trauel happelie in the matters of Scripturs is oppinned vp and the verrie and naturall mynd of the fathers and counciles vtterred to the coÌ„tentment I truste satisfaction of the modest and gentle reader I haue schewen besydes this the thinges that wrappeth vp this author in obstinacy and diâ—nours First his owen affection and his folishe and inconsiderat zeale being addicted to the defence of that that semeth good vnto him and as we see a Febricitant maÌ„ hauing his stomake corrupt and his taiste infâ—rted all thing be it neuer so good synketh to him euen so it is in the mynd when a man is addicted and fixed vpon any purpose be it neuer so wicked it shall seme good be it neuer so impius it shal appeare godly be it neuer so haynus and detestable yet shall it be to him pleasing and delectable Trew it is that the spurre of ambition pricketh a maÌ„ wounderfullie forewarde when a man wyll seme appeare wyl set vp and extolle him self and so wyll be singulare in opinion and of these allace we haue a great nomber who in tyme of papistrie and darknes regarded not masse caired not for no â—ond ceremonies whispered in euery corner yea and some tymes plainelie spake al to be wicked as it wes in dede that wes then vsed cryed for reformatioÌ„ which now of the great mercy of our God offered they Loth and abhorre wolde be againe at there vomite the stynking dung of papistrie we luked not say they for a speaking God that so scharplie rebuketh vice and extremelie punisieth let vs returne to our dum God that neuer said euyl to vs but wes euer for the pryce ready to forgiue what so euer we had committed to the purpose one inconsidderat zeale ioyned with ambition it can not be expressed how pithy and strong it is to carie a maÌ„ away headlinges to induration then if ignorance shal be added the mother of wyll and arrogancy the seiknes beginneth to be incurable paâ—sing exceding al remedie The ignorance of antiquitie and of the Greik tongue â–ª hath helped muche to peâ—uert your iudgement Sire in preposterus and inept citing of the sayinges of the ancien doctors and I fear that ye haue rather giuen credite and faith to others that hath traueled in this wicked cause before yow nor hath red them your self When a man is affectioned then O Lorde how â—asalie is he transported what so euer he readeth making it to serue to his purpose this thinketh he is to be sâ—ked here is meÌ„tion of the masse here is worde of a Sacrifice here one oblation what so euer it be it muste serue to the purpose with out all consideration and tryall This hath bene a part of my 〈◊〉 to oppâ—n vp youre seikâ—es and the cause thereof beseiking the eternall God to put remedie to it if his godly pleasour be take not this to be said in realing maner how soeuer ye deserue to be entreaitted realing without all mesour moderation modestie against the trew and holy seruandes of God yea aÌ„d verrie Prophets sent of his great uterâ—y to reforme the face of the earth which had so horâ—idly â—â—dyneâ— from God and his obedience but raâ—her Siâ—r think and iudge it to be said of a zealus harâ— desyring and thristing moste earnistlie your conuersion and vnfeyned repentance Iames after that he hath thus praysed him as it is wrytteÌ„ in the old Prouerbes Mules claweth euer one other then requireth he for his memories cause a rehearsal be made of the whole disputation to the which reasonable desyre as he is verrie gentle in suche cares how soeuer he appear to be otherwayes he granteth wyllinglie and first bringeth him bak to it that wes principal of the whole disputation If the masse be a sacrifice instituted by Iesus Christe in his latter Supper which he taketh to be clearly prouen but vpoÌ„ this mater I wyll spâ—aâ— no thing but require the reader to call to remembrence what hath bene spoken against his defiâ—ition the grâ—â—â—â— and fundation of it drawen out
veritie y t the Disciples of the Apostles had the trew vnderstanding of all the mysteries of the Scripture necessare to be knawin for ane Christiane maÌ„nis saluatioÌ„ speciallie of the profound mysterie of the Supper of the Lorde Quhareof is gathered the Sacrifice of the Masse Quharefor I am desyrus to knaw the sayingis of ye auld wryttars speciallie of thaim y e war Disciples to the Apostles of the Masse giue thay mak mention of it in thare workes Heretofore some releif had I of yow brother But now being becumin no les Inimie to this cause nor the Abbot hiÌ„self here ye must not be offeÌ„ded brother Iames if I shal renuÌ„ce forder amitie to your I trust ye speak not this of your owen head but as your Tutoure hath instructed you Here I must schew to you where ye chope to wit in this that ye do think the trew vnderstanding of the mysteries of the scripture to consiste in proximitie of tyme or in familiaritie with the Apostles foreclosing the graces of God and bynding them to a certane age and tyme meanyng that the familiaritie of the Apostles might make stedfastnes and constancie I wold not any man should think that I speak this in preiudice of the ancients Which I with al my hert reuereÌ„ce But I wold not that the foreconceaued opinion of there authoritie should preinge the action of veritie and that no man shoulde think this to be sufficient to establishe any doctryne to say the man who wes the familiare of Paule and this of Ihon the Disciple sayeth and so to conclude it to be allowed as godlie I am assured there be none of there Disciples of that they wer reached by them wyll establishe any other thing nor the Spirite of God approued in his Scriptures But we know there complaintes and the forewarnyng of the Apostles Ihon in his Canonick they haue passed furth of vs but they were not of vs and S. Paule exhorteth the ouersears of Ephesus to tak head and be vigilant for of them selues sayeth he shall ryse vp men speaking wicked thinges immediatlie efter my departing yea rauenus Wolffes hauing no pitie on the floke and so furth Whereby we may gather that it is not yneugh to haue bene familiare and familiarlie instructede by the Apostles no not by Iesus Christ him self vnles we considdre if they be of there Disciples in dede which is knowen by conference of there writtinges with the doctryne of the Apostles if they aggre not we may wel affirme with Ihon they passed furth frome them but they were not of them This mater is so plaine that it nedeth no forther probation in my iudgement Now cumeth our author and difâ—endeth to the sayinges of the Fathers Which he hath gathered out of there werkes as he thoght they myght serue to his mater and first he recyteth Testimony of Ignatius in his Epistle Ad smirninses It is not leiful to offre nor to mak Sacrifice nor say masse without the Byschops authoritie and consent These wordes of this Ancient doctor ye vnderstande and expone of your vnsauorie Sacrifice altogether prophane Which I am sure if he wer a lyue he should say he neuer knâ—w nor yet ment of any such impietie The sentence and the mynd of this author may be easalie gathered for there his cheif aÌ„d principall studie is that discorde may be auoyded in the assemblies and conuentions of the people The which cryme the Apostle Paule layeth scharply to the charge of the Corinthians Herefore sayeth he it shall not be leiful without any kynde of difference and ordour to all and euery one to conueyne the people to haue publique assemblies and there to offre vp Sacrifice that is to preache the doctryne of Saluation to offre vp prayer and action of thankes in name of the whole Conuention for these exercises according to the custome of the old testament yea the new ar called sacrifices by the fathers the Apostles and there disciples and such others that it should not be leifull to euery man to conueyne the people without a charge to the practeis of the Lordes Supper called there planelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Conuention of them that shall practeis the Lordes Table I haue compleyned before of the ignorance of Greik Latine tounges the Ignoration whereof no doute hes moued vs a great part of this busines specialie hauing to do with men that vnderstandeth not the ê“prietie of them It is plaine that Epiphanius vnderstandeth by this miss â— the publique Conuentioun of the people to the seruice of God to here the Preaching the Prayers made thankes geuen and the Lordes Table and such other godlie exercises in which the primitiue Church did exercise them selues as we may be teached by Socrates in the Tripartite Historie recyting the ordour of the Church of Alexandria Where the Scripture wes rede exponed Prayers made the Communion distributed and oblatioÌ„ made that is a certane gathering for the poore and Iustinus in his Apologie for the Christians For as in the old TestameÌ„t the people conuened at certane tymes to offre vp the Sacrifices of Kiddes Lambes and suche others conforme to the commandement made in the law So now in the new Testament by the Superintendents Elders Ministers the people is conueyned for a certane ordoures cause and offreth vp vituios labiorum the Sacrifice of prayse thankes and Prayers Now followeth Clemens whom this author affirmeth to haue bene S. Peters Disciple if he wes I know not I haue recyted the IudgemeÌ„t of Clemens Alexandrinus of him damning him planelie and that out of Eusebius But I fynd not that the wordes of Clemens can any wayes hurte which are Nane of the Preistis sal say Masse in his Paroche nor Baptise nor do ony vther thing without permission of the Byschope thir sayingis the Apostles resauit of the Lorde and gaue tyll vs and we teache y â— sam and commandis zow to hade and teache to al men without reprehensioun These wordes may be euen so vnderstand as the sentence of Ignatius for all tendeth to a scope but this writter in dede because I fynd him full of superstitions ether is he by wicked men adulterate as we know the Papistes to haue interiected many wicked senteÌ„ces in the writtings of godlie and Catholique men or if he writeth of his owen head I dar bouldly affirme that he wes no Scoler of Peter but as Ihon speaketh he passed furthe frome him but wes not of his and this is the opinion of Clemens Alexandrinus Who planely condamned this your Clemens Epistles Followeth Alexander quha wes martyred for the faith of Christe fourtene houndreth 30. nyne zeris bypast wryttis on this maner our Lordis Passion is to be rehears it in all Solemnities of the Masse with sick Sacrifice the Lorde is delyted and pacifeit and wyll forgeue gret Sinnes for amang the Saccrifice thare can be na thing greater than