we be here called to where the same is the banked and the banked giuer as this same Author sayeth We shall consider this bread exhibited to vs here to be the bread of lyfe nourishing our Soules vnto immortalitie We shall consider these Elementes which he giuen as sure pledges of eternall Saluation and of all benefites procured and obteined to vs by Iesus Christe So that we must not go to this table as to a common table to farce and stuffe our bellies with bread and wyne but we muste vnderstand this bread to be seperated from the common vse and sainctified and dedicated to the holy Communion of Christes body and blood to declare to vs that we are not now leuing in our selues but Christe leueth and rigneth in vs we are no more the seruandes and slaues of Sathan but members of Iesus Christe that we are now made participant and partakers of his iustice and ryghteousnes and that by him we haue remission of our sinnes so that now albeit we be in the earth exposed to all kynde of tentation trouble and persecution yet our conuersation is in the heauen with him on whome our Soules stayeth and feadeth This change then that they do meane of is to extoll this mysterie as it is worthy all praise and declare with what trymbling feare and humilitie we oght to present our selues thereto because this that wes common bread appointed for the refection of mans body is now sanctified to an holy vse to assure vs of that coniunction yea and liuely perticipation we haue now with the Eternall Sonne of God who ioyneth him self so familiarly with vs that we are now ingrafted so in him that we now as it were soucketh our verie substaÌ„ce out of his body blood He is now vnto vs that that he called him self the wynetre and we the brenches he is the head and we the members he is shortlie he out of whome lyfe ryghteousnes iustice holynes and sanctification proceadeth and floweth vnto vs. So that this whole change and immutation is to be referred to the myndes and consciences of the receauers not to any other change that is in the substances of the Elementes that be there proponed but the bread remaneth bread and the wyne wyne albeit they be sanctified to an other more holy vse as we haue said and shall alter declare in the conference of the Doctors This I take to be and douteth not but it is the verie naturall meaning of the wordes of this Auâ—hor and of all the AncieÌ„tes wheÌ„ as they speak of any change here Yet I am not ignorant that thou and thy fellowes will apply the former sentences and referre them vnto the commandement do ye this in remembrance of me as hereby the Lorde should giue vs the charge to sanctifie or as thou speaketh to consecrate the bread and wyne which as it is moste vntrew and coÌ„trarious to the simple treuth of the Lordes commandement so the Author doâ—th meane no such thing For the lord did not coÌ„mand vs to sanctifie bread and wyne and change them but that we shoulde take them giue thankes break and distrybute them amongest vs. and that with all humilytie and reuerence we should eat and drink them in remembrance of him as the verie Sacrament of his body and blood which Sacramentall ceremonie passeth not the reach and capacitie of man And in this whole institution one 's made by him self he still sanctifieth for euer the Sacramentall Simboles to the perpetuall vse and confort of the whole Churche which this Author Chrisostome signifieth moste clearlie In that he sayeth he that wroght then in the Supper doeth them euen now so that he still sanctifieth them by his holy institution and ordinance that he made then in the Suppere where he changed not the substance of bread and wyne but the naturall vse appointed to the resection of our bodies he turned and conuerted in a Sacramentall vse to serue vs by the inwarde operation of the Spirite of God to the nourishement of our Soules and vpholding of our Faith Ones he said this is my body this cuppe is the new Testament in my blood do this in remembrance of me And in these wordes ones pronounced did he ones iÌ„stitute and sanctifie this holy action and ceremonie and changed these Elementes from a naturall vnto a Sacramentall vse by vertew whereof this whole action is saÌ„ctified throghout all wheresoeuer it is practised which is the verie meaning and interpretation of this Author and all the Ancients wheresoeuer they vse such forme and maner of speaking Here then thou seeth plainely that this Author ascribeth nothing to the wordes pronounced by the Minister but vendicates and reserueth to Christe the instituter the whole strenth and power of sanctification which wes theÌ„ done when as he instituted this action and commanded it to be practised in remembrance of him But alwayes here it is not to be passed by that in these wordes cyted out of this Author there is no mention of an Alter but of a Table whereby thou may vnderstand clearly that this Author knew no suche Alters whereof we haue such a multitude erected euerie where without the which the Papistes opinion is that no masse can be done but onely a Table to the imitation of our Sauiour which properly apperteaneth to the practise of his holy Supper Whereof lykewise we may collect that there wes no preuy masses such as in our dayes in the aige of our forebiers that hath bene vnder Antichristes authoritie moste prophanely abused hath bene preuy masses I call all suche where as the preist the people wholy secluded without any distribution deuoreth swelloweth vp all in a moste reuinus maner as in all masses we haue sene which as they are contrarius to the ordinances of Christe Iesus so moste iustlie they lacke and hath no testimonie nor approbation of antiquitie but are moste impius blasphemus and detestable When this inuerted Silenus hath thus played him with the wordes of this Author he inferreth concludeth That not onely said our Sauiour this is my body where through he institute the consecration but al 's he eaked these wordes saying which is giuen and broken for you by the which wordes preseÌ„tly as the same verie time he declared his body to be an vnbloodie Sacrifice to be offered by the Apostles and all other Ministers of Christes Church to the end of the world in remembrance of his death saying do this in remembrance of me In the answer to this conclusion I wil be verie shorte because afterward ye intreat this mater as it were of set purpose in the. 14. leaf speaking there of the wordes that be vsed in the present tyme. As to the obseruation of the tyme and full vnderstanding of those wordes I will reserue to that place that I be not driuen to make an vnpleasing and lothsome repetition Alwayes that that may serue instantly that we shall not
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
ye will appeare to giue the communion some place yet seing ye so earnestly establishe and deckt vp the masse it is eueÌ„ asmuch as ye should take the communion vtterly away being of that nature that it can not stand the masse standing nether yet the masse so long as it standeth So if ye wolde prosper or think to haue victorie in this cause ye muste sharpe your pen plainely against it as it appeareth well your mynde is These thinges in deid for conclusion since ye adduce nothing to proue them they are al 's easylie reiected of vs as ye obtruse them Here our new Sorbonist being required by Iames formeth his argument that Syllogistice in what figure or mude I truste he learned not so farre for he is but one of our Mule maisters howsoeuer he boldly taketh to him this style The Lorde sayeth he gaue commandement in the latter Supper to his Apostles to do as he did the Lorde maid oblation of his body and blood in his latter Supper as is sufficiently prouen be the hail Text quhairfore it followis weill that the Lorde gaue command to his Apostles to do the same saying do this in remembrance of me ergo cleik Now moste reuerend Doctor for the parte of Iames I answer the Lorde gaue commandement in his latter Supper to do as he did Trew it is The Lorde made oblation of his body and blood in his latter Supper that I deny and wil affirme further that it is fals blasphemus intollerable wicked impius and deuillishe and a thing that thou yea and all the papistes in the earth ioyned with thee are not able to proue For besydes the absurdities already alledged it should follow seing thou cleauest extremly to the wordes and the tyme which is the present that the blood of Iesus Christe wes shed in the Supper for the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present so that the whole glorie strenth and virtew of the croice should be quenshed buried vp and vtterly defaced if these thy dreames might haue place To the minor I haue already answered at lenth so now thy assumption being denyed and moste properly refelled Inferre what thou list thou shall conclude nothing but mere vanitie falshead and blasphemie But now Doctor will I make to you a Syllogisme ye know it is a receaued maxime amongest them of your faction all the actions of Christe are our instruction Christe offerred him self vp vpon the croice ergo the Pope should do the same The maior is cleare of Gregorius your maister the minor I truste nedeth no probation the conclusion muste then follow that the firste newes we shall here shal be that the Pope your maister and capitane hath hengd him self But according to the mater now will I reason with you thus as the action of the Supper will beare Iesus Christ commanded his Disciples to do that he had done Christe tuke bread gaue thankes brake and distributed it saying this is my body which is giuen for you ergo we should do the same that is to say take bread break bread giue thankes and coÌ„municate c. Which is not done in your masse ergo she hath nothing to do with the institution of the Lorde Iesus For thou art not able no not the verie portes of Hell ioyned with thee to proue an new and seueral institution included and conteined in any one word of the promes it being but a parte of the institutioÌ„ In the masse We know those wordes out of the which ye draw this your Sacrifice yea in the consecration it self For so ye tearme it these wordes giuen for you or broken for you be not recyted and I truste euerie man of any iudgement will think that if there had bene any thing making for them that wer diuisers of the masse in these wordes they should not haue bene omitted yea that the quinâ—â— verbians ascribeth the whole strenth and force of consecration to the fiue wordes that be rounded by the shaueling to the duÌ„me and vnsensible Elementes for this is my body Hoc est euim corpus meum Where I pas by that ye adde enim of your owen Alwayes there is no mention of these wordes giuen for you or broken for you Cast ouer your masse 〈◊〉 and read al 's diligently as ye can ye shal not finde these wordes I am assured Whereby it may well appeare in the verie murgeon and farce of the masse that the wordes that be recyted conuicteth you of moste manifest and haynus Idolatrie For since of your owen doctrine we know and it is euident that all virtew is attributed to the wordes pronouÌ„ced and in the wordes of execration there is no oblation for these wordes giuen for you are not pronounced vpon the which wordes ye ground your oblatioÌ„ it followeth then that your masse make of iâ— what ye list is no oblatioÌ„ nor Sacrifice But least afterward we haue not so gauing occasion as now is offerred to speak of the tearme it shall not be altogether out of the way to defyne and declaire what the euergie of the word is and what it is to offer and Sacrifice to God Offer we vnderstaÌ„d to be to subiect him self to the will of the Father to deriuate the wraith the ire the indignation yea and the paine due to all our sinnes vpon him and so to represent stay arreast him self as the verie Sacrifice and oblation to susteane and those the Ire of God for sinnes to transferre the whole offences of the people vpon his shulders to be as it were culpable damned and to be made an accurse yea and the verie sinne it self according to the Hebrew phrase tearming the Sacrifice by the name of the sinne that it is offerred for According lykewise to the sayinges of the Prophet Esaye and after him S. Paule In this maner is to be vnderstand the saying of the Baptist behold the lambe of God that taketh away the sinnes of the world that is who susteaneth and is charged with the wraith of the Father in that he Sacrificed and offerred vp him self to appease the indignation of the Father conceaued against sinne The Lambe and oblation and he that hath offerred vp this Sacrifice we acknowledge to be Iesus Christe who being the onely preist that by the offering vp of him self hath entered in the moste holy place yea and who hath Sacrified him self for vs because that none other wes euer able to haue borne the indignation of the Father but he Considder here then the blasphemie of that Antichriste of Rome who giueth this power to his preistes in the creatioÌ„ of them we giue thee power sayeth he to offer the oblation to God to appease him I feare I be to long in this mater most plaine euident in the self Now let vs prosecute the rest This Doctor 〈◊〉 assure Iames of the coÌ„clusion that it is trew proper aggreing with the wordes of the latter Supper I will make