wes deceassed placed vpon the graue which ryte Augustine rebuketh calling them that so did Infideles And it is not to be wondered that they who were instructed in the scole of Pythagoras Plato reteyned and sauored somthing of their olde dregge This vse dured a sufficient tyme amongest them that were conuerted therefore sayeth Augustine cease brethreÌ„ from this heathen error of infidelytie for the holy Soules sayeth he ether be innocency of lyfe are cleane or are purged by satisfaction of repentance and so are receaued by our Sauiour are to be iudged to be with him according to the saying of Paule I wisse to be dissolued be with Christe this farre Augustine making no meÌ„tion of Purgatorie nether yet sending the Soules of the dead to any suche place This consuetude thus flowing from the gentilytie could not be altogether remoued yet wes it corrected in this maner that at the practeis of the Lordes Table and in the buriall oblations were made of bread and wyne suche others thinges to 〈◊〉 â—eleif and vse of the poore yea and in the funerall this wes â—eâ—â—er adioyned that not only almous wes geuin to the supporte of the nedy by the freindes of the dead but there wâ—s added prayer thankes geuing and funerall orations made in the publique assemblie The forme is setfurth by Dionisius that the minister after he had set vp the monument of him that wes to be buried then he gaue thankes to the eternall God who by Iesus Christe had distroyed death and the author of it aÌ„d by him had giuen eternall lyfe to them that beleued in him then wes there certane Psalmes recyted sung by the assistence after this a certane place of Scripture confortable of the resurrection of the dead wes red and exponed immediatlie they that were vnder instruction and vnbaptised were put furth of the temple This done a cathologue wes recyted of them that had bene called vpon to Gods mercy before and the name of him that wes to be buried put in his virtues rehearsed as constancy in religion faith Innocency of lyfe mercy and liberalitie to the nedy to this wes ioyned one exhortation to them that assisted to follow there exemple and fotesteppes then and last came the Minister vnto the corps there recyted certane prayers commending the dead to God Of this ordour vsed in the buriall proceded that euen in the holy communion mentioun wes made of the dead as Augustine planely wytnesseth speaking that his Mother earnistlie craued that mention should be made of hir at the table as we may gather of his book that he wrytteth de Te cura pro mortuis Yet wes not this memorie and commemoration so superstitious as in this aige when oure masse mounging schauelinges braggeth that they offre vp the body and blood of Iesus Christe for the dead and the quick for redemyng of them that be in Purgatorie the Supper of the Lorde being institute nether for dead nor for quick others nor doeth vse it according to the institution and practies of our Sauiour Whereby we may clearlie perceaue in the tyme of Augustine as I haue alreadye declared and may proue by the Greike Canon there wes no oblation suche as ye pretend for the deade but onely ane â—ction of thankes to God for his mercy shewed vpon them in receauing them to his cumpanye The oblations we read in the ancien wrytters are to be vnderstand of bread and wyne and suche others thinges giuen and seruing to the vse of the poore and not for redemption of any Soules out of Purgatorie It can not be denyed but they speak as I haue oftentymes warned excessiuelie yet all is to this end that the releif of the poore may be the more depely imprented in our hartes and that we may haue the greater care ouer them aÌ„d thus brusteth furth to promes remissioÌ„ of sinnes increase of goodes multiplication of the benefites of God yea and some tymes to encurage them the more affirmeth it to auale euen to the deade not that any fructe redoundeth to the deade but onely that they may moue them to greater pitie and liberalitie towardes the indigent they amplyfie and deck vp the mater For this ye bring out of Augustine is not to be vnderstand of any other oblatioÌ„ nor of almus giuen to the poore to the which wes ioyned certane orations or rather commemorations and actions of thankes for the dead And that these be called propiciations and meanes whereby grace and mercy is purcheshed to the dead this we haue to take excessiuelie spokeÌ„ to the prayse of almons and to kendle the charitie of meÌ„ towards there indigent brethren which charitie mercy they complene to be waxed cold thus by faire persuasions and promisses they walken allure and encurage the dull hartes of meÌ„ aÌ„d so the wordes are not to be taken rigoruslie strictlie For if ye shall so do we muste haue recurse to the reule of Augustine already declared that is to the eternall veritie of God reueled in his Scriptures where there is no suche commandement giuen to pray or offre for the deade nor yet allowed by any exemple of attenticque Scripture nor worde spoken of Purgatorie but planely teached that all faithfull are saued vnfaithful condeÌ„ned Where vnto aggreth the doctours them selues as Ambrose De bono mortis He that receaueth not remissioÌ„ of sinnes here there shal be none there to wyt after the departing of this lyfe there shal be noÌ„e because they could not atteyne to eternall lyfe which is remission of sinnes And Cypriane after the departing of this lyfe there is no place to repentance nor effect of satisfaction Here is lyfe ether loste or holden here is prouided for eternall lyfe by the worshipping of God and the fructe of faith And Ieronimus in this worlde we know that we may help euerie one others ether by oratioun or then by Counsell when we shall cum before the Trybunal of Christ nether Iob Daniel Noah may pray for vs but euery man shall bear his owen burthene And Augustine him self besydes the places alledged sayeth he not all hath at there departing out of this world there owen diuers receptacles the godlie hath ioy the wicked tormeÌ„tes but at the resurrection the ioy of the godly shal be amplyfied and the panes of the vngodlye shal be made more greuous when they shal be troubled with there bodyes the holy Patriarches Prophets Martyres Apostles all good faithfull are receaued in peace yet they shall all receaue in the end that God hath promised for there is promished â—esurrection of the fleshe consumption of death eternall lyfe with the Angells this we are to receaue at ones for the rest which immediatlie is giuen after the death euerie man receaueth if he be worthy of it when he dieth This farre Augustine If a rest be prepared for all faithfull where is thy Purgatorie and since
is moste certane we haue the mater expressed by the wordes at large declared in them so that any man that shal here these wordes pronounced incoÌ„tinently knoweth the mater being moste properly and euidently shawen by the wordes But this word masse I pray thee what affinitie hath it with the mater signifieth by it which nether it self is found in the Scriptures nor the mater signified by it I pray thee let me know the signification of it or what cuntrie language is it I know that some of your men trauelleth to draw it from the Hebrew some affirmeth it to be an latine tearme receaued in the great dekay of the latine tongue â–ª What euer it be the Authors can not conuene vpon it some affirming one thing and some an other It is moste probable that it proceadeth from the ryte of the Sacrifices of the Greikes who in the end thereof vsed some certane solempnitie in geuing leaf to the people to depart saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the which ye say Ite missa est crossing the people with an emptie chalice I myght take occasion here to speak somwhat at more large of this mater if my purpose were not to waite vpon this Author nowayes to pas by him Now followeth to intreat somwhat of the diffinition of the masse giuen by this glorious glosare an he giues first which is this That the masse is noght els properly but the Sacrifice of the Lordes body really contened vnder the formes of bread and wine institute by Iesus Christ in his latter Supper in remembrance of his death and passion Hereafter he interiectis this disputation of the name of the masse and then as new hauing digested his wyne he returneth and assigneth an other diffinition which is this The masse I vnderstand to be a commemoration of Christes death passion in the which the bread and wyne are coÌ„secrated according to Christes institution and the body and blood of Iesus Christ vnder the forme of bread and wyne are offered to the Father of heauen and are receaued as the heaueÌ„ly food of our soules This fare this Author any man that conferreth the one with the other may consider easylie how necessarie it wes to this Author to assigne this new and last diffinition because of the great imperfection of the formare Alwayes howsoeuer he is troubled with him self to patche sowe clamp and set together such peaces as will neuer aggre let vs procead to the examinatioÌ„ of the treuth of his sayinges This I vnderstand to be the maner of teaching of the Logique Scooles and namely of Aristotle whome to not without cause the Scoole giueth the praise and prerogatiue in the sext boke of his Topickes where he of set purpose entreateth of the conditions properties and qualities of a laufull diffinition that it shall haue it that they call Senus which being as it were confuse because it extendeth the self to other members nor it that is iÌ„ question they do adde differences which shall so properly apperteyne to the mater that is spoken of that they shall declare the nature and the substance thereof so that there shal nether want nor be superflous any thing therein but deuide discerne and seperate it from all others our inuerted Silenus in the former explication taketh the masse to be a Sacrifice but because there be many kyndes of Sacrifices therefore he addeth the rest that it may be knowen to be a Sacrifice of such a kynde and thus seperated from all others Now haue we to consider how iustly he doeth call it a Sacrifice All Sacrifices whatsoeuer thou shal here of in the Scriptures albeit they be many in nomber yet be they all redacted to this strate that ether they be of the noâ—ber of theÌ„ that the Greik calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea soÌ„tymes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby men doeth testifie and oppenly witnes them to receaue all thinges out of the handes of God and for his wonderfull and inestimable giftes and benifites offerreth the Sacrifice of thankesgeuing vp vnto his maiestie Of this sorte were they Sacrifices appointed in the Law and called solide offerringes libations the first stuctes oblations peace offerringes and such others whereby the people sometymes did testifie there Religion sometymes did vse them in maner of supplication to search the fauonâ— of their God now to practise with them selues the obedience and loue that they owe to their God in consideration of his liberalitie yea and now to stirre vp their hartes to the trew and vnfenyed feare of God and all together moste chieflie to renew the remembrance of that blissed and happy couenant which it hath pleased the Eternall to make with them I do think ye wil not minishe the glorie and prerogatiue of this your owne doghter whome ye flatter so busylie as to put her in the rank of these seing ye ascribe vnto her remission of sinnes Er opere operato For thus speaketh your gostly Fathers the Scoole men with the whole rable of Sophisters vnto that vndefyled lady who is ready to ioyne with euery shauilling and also is at all tymes ready deckt to him that hath the price in his hand Of this kynd of Sacrifices ye do not tak the masse to be as may euidently appeare by your boke where ye set her vp euen with the Sacrifice of the croce as we shal after here The other kynde of Sacrifices be when an oblation is offered vp for a sinne whereby it is redeamed before God and this is called a propitiatorie expiatorie an sacrifice of satisfaction as by the which the wraith of God is appeased satisfaction made to his â—â—ste and ryghteous iudgementes so that the sinner purged and restored vnto puritie and iustice is in fauor with God by virtue thereof seing it hath power and force to wype and washe away sinnes And this name had they offerringes in the Law that were ordeined appointed for remission of such sines as were committed euerie one in the own kynde not that they were able of them selues or had that force but because they were appointed to this end figuring that Sacrifice which is onely worthy of that name persyted by our Sauioure Iesus Christ vpon the croce putting end and syne to all Sacrifices If this Iowel and block of yours shal be of this kynde it falloweth well that she forgiueth sinnes And not without cause ye beck and bowe to her so earnestlie that is by virtue of that action that God remitteth sinnes But here wold I glaidly inquire whose sinnes are remitted whither the sacrificer or the beholder of the which I am sure no man knoweth for the moste parte any more but that he sees the murgeons played a disguysed preist somtymes pufting somtymes blawing somtymes dreaming now as it were walking out of his slepe now turning his face to the people now to the Alter now crosing now bowing him self doune
now murmilling somtymes displaying furth his handes now cōtracting them And fynally doeth not els but gaseth vpon the swellowing ouer of a peace of bread and the vglie and shamefull licking of a cuppe without any ciuilytie If in the beholding of this lyeth remission of sinnes in deid they are easie to be pardoned If we shall say that the preist as he taketh the whole to him self so onely obteined he forgiuenes of his sinnes then the people is heauily intreated and at an euill point when the harlote and the ignorant preist shall haue the whole This is mirrie to refresh the reader and yet is moste trew for this wicked and deuillish opinion of remission of snies by masse hath enuennomed all Christēdome and drowned it vp so that she allone wes esteamed to be the lady the plyght and souerane Anchor yea and the porte of all benediction and Saluation What blasphemie and derogation to the blood of Iesus Christ To his dignitie honor and preisthead hath proceaded hereof as it is now manifest to euerie one so in the refutatiō of this we are driuen to speak somwhat And firste wil I demād of this Romish Doctor where did he euer here that theie wes any Sacrifice instituted without a Sacrificer We knowe that the Author to the Hebreues Vendicates the dignitie of preisthead wholy to our Sauioure whose preisthead he calleth there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say of that nature that it can not be transferred into an other The argument of the Apostle is verie cleir in the 7. Chap. where he giues the cause of the multytude pluralitie of preistes euerie one succedinge other because they were mortal and subiect to death ād so could not remane But no such infirmitie falleth in our preist the Lord Iesus who hath offered vp him self in a ful satisfaction and recōpence for all our sinnes and that ones the vertue whereof remaneth perpetually and yet desisteth not to execute the other parte of the office of the preist euer interreading at his Fathers handes for the offences of the people euer liuing as the Apostle sayeth for that cause How then can this Sacrifice stand without a preist How can there be any oblation without a Sacrificer Secondly we be plainely teached by this same author that there can be no remission of sinnes without effusion shedding of blood In your masse there is no shedding of blood for ye call it on vnbloody Sacrifice but how iustly after shal be cōsidered How then darre ye promise to your selues remission of sinnes thereby Thridly if ye will pertinatiouslie insist and will it to be a Sacrifice necessarly it shal follow that it that is offerred shal be slaine If Christ be Sacrificed in euerie masse then shal he be moste barbarously and cruelly slaine euerie day in ten thousand places for ye affirme plainely that ye offer him vp vnto his Father This is not myne but the Apostles argument in the same Epistle if it had bene neidfull to him to haue offered him self ofter then ones then should he haue suffered oftentymes since the beginning of the world It followeth then cleirly that since ye take vpon you to offer him vp at all tymes in euerie corner that ye do that that is in you to put traterous and blody handes vpon him Your shiftes and subterfuges are well knowene to me firste that ye christ not successors to our Sauioure as if he were dead and vtterly taken away but suffraganes of his Eternall preisthead But if the wordes of the Apostle be well examinat and considdered aryght they do proue manifestly that nether neadeth he a successor nor yet a suffragane seing he is euer leuing and ready to execute yea and executing his office euer present with his Church and neuer intermitting the office laide vpon him by his Father And this his Sacrifice he dide ones offer vp by vertue whereof remission of sinnes is obtened to all that beleued In the office of intercession he is cōtinually occupyed as we haue somwhat touched so that in no part of his office can he be ether esteamed sleuthful absent or so occupied to require a Suffragane ether yet mortal and subiect to death that he should neid a successor Hereby I trust it be sufficiently declared your masse to be no Sacrifice and so your diffinition to fal in that point and so haue ye to lybell new againe To that ye say the Lordes body is really conteined vnder the formes of bread and wyne I wonder ye make no mention of the blood of our Lorde aswell as of the Body but in this ye shaw well where ye learned to wit at Sorbone and not at the Scoole of Christe for Christe instituteth and vseth two seuerall simboles of his body blood bread wyne but you as ye are teached of your maister Sathan doeth think that nawise neidfull In token whereof ye haue debarred all Christianes except a certane shauelinges from the one part of the Lordes table and hath reserued the cuppe all whole to your selues and in deid God be praised it is not euill sent vpon their boched faces Albeit that Iesus Christ the Author hereof doeth plainely command that all shall drink and this wes euer practised in the primitiue Church yea and euer reteined by the ancient Fathers howsoeuer ye take vpon you in your stinking diffinition that it wes so instituted by our Sauioure in remembrance of his death and passion so lyghtly not onely do ye pas by the holy ordinances of God but also the shedding of his blood In the Second diffinition which appeareth to conteine a certane correction of the former Ye call it a commemoration and remembrance of Christes death and passion In deid it is certane that our Sauiour willed and cōmanded that action which he had practised to be done in commemoration of him and after him Sainct Paule giueth charge lykewise that how so oft we shall eat of that bread and drink of that cuppe we annunce and furthshaw the Lordes death till he come But the masse to be that action ether yet to haue any affinitie with it being altogether al 's contrarious as the heauen and the earth lyght and darknes the day and the nyght he is more nor mad that tholeth hī so to be persuaded But of this repugnancie we will haue more ganing occasion to speak when as we shall atteane to that place where of set purpose you do handle the aggreance of the masse with the Lordes table and the diuersitie Where ye pretend the bread the wyne to be consecrated execrated I darre say boldly for consecration haue ye none according to Christes institution I trust there be none that euer hath sene the action of the Lord Iesus practysed ether yet hath red the wordes of his moste blissed institution that will consent or aggre thereto for in his action we read plainely that he take bréad gaue thankes brake it gaiue it
of the Iowes because the wordes doeth plainely declaire that all their Sacrifices wer repudiat by the Lord God from the tyme that the Lordes bodie wes offered vpon y e croice This ferre our Author First if I should repugne how shal ye be able to proue that here we be forewarned of any Sacrifice to be erected in the new Testament of the abolishment of the Sacrifices of the Lawe and the institution of this your exploded Sacrifice of the masse which ye continually flatter and beare in hand For in this place there is no prophecie but a sharpe rebuke repreheÌ„sion of the sacrificers vnder the Lawe who by their horrible haynous sines did so kidle the wraith of God against theÌ„ that he moste iustly compleaneth of them in this place lyke as he doeth iÌ„ the firste Chap. of Isayas reiecting their Sacrifices Prayers fastinges with al the rest of their Pompus workes wherof they did so much brage so that here there is nothing els but the coÌ„mon querimonie of al the Prophetes to wit that he declareth their Sacrifices in no wayes to be acceptable vnto God but altogether abhominable in his presence because of their filthy and vicius lyfe For the reule is generally prescribed by Moyses that God did first luke to Abell and then to his gyftes And it is more nor euident that of the horrible and proude contemuer he doeth not receaue no not his owen most holy ordinances so that the whole thing that is here rehearsed may be moste properly applyed to the shame rebuke and vtter exterminion of these filthy massemongers and of all that is offered by them whose Sacrifices albeit they were appointed and allowed of God as were those of the Lawe as in verie deid they be not but altogether are detestable in his presence nether hauing coÌ„mandement nor approbation of him yet are they of no value yea I say moste odius in Gods presence by the plaine testimonie of the Prophet here So that I meruell not lytle of these masked Asses that alledgeth ignorantly this place for the prufe and confirmation of this whore moste iustly reiected of all them that are not blinded with Sathan God here in plaine tearmes pronounceth that he is in no wayes appleased in them he will receaue no gift of their handes so that he receaueth not the oblatioÌ„s of their handes whose condicions maners are haitful to him He is not contented with the Sacrifices and oblations of the Iewes being institute and commanded earnestlie required and authorised of him Not that God is not content and appleased with that that he commandeth but that the Sacrificers did not offer them of that mynde but of a mere hypocrisie did they vse and practise them and turne them to a certane lucre againe and aduantage for them selues Now let vs conuert this querimonie of the Prophet vnto our Sacrificers do ye not think that the Eternall may say the same my pleasure is not in you I wil receaue no gift of your handes seing their filthy liues their auarixius and gredie practises their whole studies and thoghtes are giuen to ambition and lucre in such rage that as our eyes abhorreth the sight of it so doeth the tounge shrinke to expres it I truste that not onely by the iudgement of the world may it be prouen but by the testimonie of your owen consciences ye may be conuicted all that be of you Sacrificers to referre all aÌ„d to Sacrifice wholy for your Belly that is the mother as Ieronimus doeth moste deseartly note of all Herisie and fond oppinion I know your shiftes ye obiect that albeit that God be not appleased with you yet the Sacrifice that ye do offer is pleasing to wit the body and blood of Iesus Christe is acceptable But if God should answer and say I know and acknowledgeth my Sonne he is be in whom I am pleased I haue placed and deposed with him the thesaures of my wisdome power mercy and goodnes But what be ye Who gaue you any such commission He offered him self according to my determination and Eternal Council for the sinnes of the world for satisfaction to my ryghteous iudgement and for the reconciliation of man to me but who required that ye should offer him vp againe But in deid good Maister if this place of the Prophet shal be thus applyed to your Idole masse I perceaue well ye do it vpon a great policy for one of your principall thinges ye brage of but how iustly it shal be after examinat is aÌ„tiquitie thus ye shall haue your holy Idole much oulder nor ye take it to be and to haue bene practised in the tyme of Malachias for I am assured that all that is there spoken is in the present tyme as I haue warned you heartofore And besydes this ye shall haue an vniuersalitie for this that is spoken of there is said to be euerie where in all places This how iustly may be said of your masse let the wise and prudent Reader consider I am assured that the masse wes nether so oulde as Malachias nor yet that it wes so vniuersally receaued that it wes published and authorised euerie where and so pas thy way with thy vanities and fond imaginations and search some other place to confirme and establish thy wicked opinion for this can serue nothing Consider how Ieronimus exponeth the place writing vpon it the wordes are notable wherefore I wil not werie to recyte them The reule of Scripture is where as there is a moste manifest prophecie of the thinges to come not to minish nor extenuat the thinges that be spokeÌ„ by incercitude of allegories so now properly to the Preistes of the Iewes the Sermon of the Lorde is derected that offereth the blind the crouked and the mained to be offerâ—ed vp that they know that Spirituall offerringes wes â—o succead or enter in the roumes of the carnall and not the blood of Bulles and Bullockes but incense that is the prayers of the Sainctes to be offered vp to the Lorde that not in an prouince of the world as Iowrie nor yet in a toune of Iowrie as Ierusalem but euerie where an oblation offered and that not vncleane as by the people of Israel but cleane as in the ceremonies of the Christianes for from the ryssng of the Sone to the doune passing of it my Name is great amonges the nations as our Sauiour plainely witnesseth Father I haue manifested thy Name to men And now sayeth he when as my Name is to be great amonges the nations ye O Princes of the Iowes haue polluted it and polluteth it for so he wrytith his prophecie of the thinges to come that he omitteth not the present tyme and so furth Whereby euerie Reader may perceaue and vnderstand what wes the iudgement of that Ancient and wel learned man of this place to wit that it is to be expouÌ„ded of the Sacrifice of oration prayer and thankes geuing whereby the
then be suffered in the Tastament of our Sauiour which not onely is innouated and changed but altogether cancelled defaced distroyed by the masse which is as it were a new maner of Testament diuers and contrarius to the other trew laufull Testament of Christe writtâ—n by the Euangelists yea and if I should affirme euerie masse to be as a certane and new Testament seing they promes euerie one a new remission of sinnes a new conques and acquisition of grace so that Christe muste come againe and by his death or by vnnumerable Thousande death is confirme these new Testamentes so that howsoeuer many masses they be so oft shall he die For the masse directly tenderâ— to that that Christe shall die againe for the Testament 〈◊〉 haue no authoritie without the death of the Testator The masse is a new kynde of Testament promising large remission of sinnes and incres of grace by the vertew of the worke it self Ex opere operato as they say then muâ—â— Christe die according to the multitude of masses for there can be no remâ—ssion of sinnes without effusion of blood as we haue heretofore rehearsed in euerie masse there is bragged remissioÌ„ of sinnes there then muste be a Sacrifice â—â—aine and blood shed Christe then muste be cruelly murthered in euerie corner at the appetite of a shaueling for tuelf pens yea and hath suffered oftentymes yea many million of tymes since the Papistes begon to erect the monstrous masse 4. The last is that the whole fruct of the death of Christe is wholy taken from vs by the masse For who I pray you may think him self redeamed by the death of Christe seing a new redemption is offered and ê“posed in the masse â–ª Who shall think his sinnes forgiuen him in the blood of our Sauiour a new remission being offered in the hearing of a masse Thou will say pereuentur that we haue no remission of sinnes in the masse but in consideration of the passion of our Sauiour I answer thee againe that is asmuch to say we be redeamed in this consideration by the blood and passion of Christe that now we shall redeame our selues againe by the masse For this is your doctrine plainely that ye offer vp Christe to the Father in the masse that by the vertew merite of that worke ye may obteane remission of your sinnes What haue we further then to do with the passion of Iesus Christe seing euerie man for tuelf pens may hauâ— remission of sinnes by the hearing of a mumled masse by a filthy whoremonger â—o the passion of Christe doeth serue onely to tâ—aâ—h 〈◊〉 shall 〈…〉 Our Sauiour willeth his Disciplâ—◠〈◊〉 to be affixed to that action but 〈…〉 them in thâ—â—â—crifice wâ—ereby â—erpetuall sanctification and reâ—â—ssion 〈…〉 and purchased he teached them the holy Sâ—pper 〈…〉 memorial of his 〈…〉 â—ame 〈◊〉 neuer to be after douâ— in his 〈…〉 as â—â—riste is the onely oblation to 〈◊〉 he â–ª ones offered that 〈…〉 miâ—ht be all whoâ—e 〈◊〉 and aâ—â—â—ted to the â—â—oice and his passion These were the defferences then should haâ—e collecâ—ed if thou should consider the mater aright whereby we may â—alylie espy that the holy table by the erection of the masse 〈◊〉 holy supplaâ—ed trode vnder foote â–ª ouerthrowen an◠〈◊〉 For the Supper we do all acknowledge and receaue as a gift of God with all reuerence humilytie â—â—ankes the Sacrifice of the masse is a price and a kynde of saâ—isfaction giuen to God receaued of him in recoÌ„pence of sinnes What difference is betuix geuing and receauing the same difference is betuix the holy table and the masse Now consider what an ingratitude we shall 〈◊〉 this thaâ— where we receauâ— all at the handes of God and so are wholy affricted to 〈◊〉 to make hiâ—â—eâ—ter to vs. The Sacrament assureth vs that not onely we be ones defrâ—eÌ„â—eâ— from all aduersarie powers by the passion of Christe Iesus but that we haue no lyfe but of 〈◊〉 â—â—ath no strenth but in his infirmitie no incorruption and glorie but in his mortalitie reboke shame and ignominie â—his your Sacrifice singeth an other song that Christe is daylie to be Sacrificed that we thereby may put God in our danger of obligation to grant and giue vs what we shall call for in so farre as there be no kynde of man beasâ— herbâ— stoâ—e infirmitie â–ª 〈◊〉 diseaâ— put it serueth â—or a Salue for a 〈◊〉 to all The holy Table is practised in the whole â—ssemblâ— of the faithfull distribution is made to all according to the coÌ„mandement to testifie and teacâ— how we be all ioyned in Iesus Christe in whome we liue This communion is broken and dissolued by your masses for we see plainely that as the preist taketh vpon him to Sacrifice for the people so doeth they nothing els but gase vpon him and as it were excommunicat as we shall after here when we shall come to the proper counte Now let vs procead where we will haue occasion to declare thâ—se thinges shortly touched at great large for Iames maketh the obiection in this maner It appâ—â—ires that the Sacrifice of the masse dois posture and diminishe the glorie of the Sacriâ—ice of the croice â–ª for 〈◊〉 the Sacrifice of the croice was perfyte in the self oâ— that should 〈◊〉 a new Sacrifice or any ma Sacrifices If here it were repeated and added to this argument of Iames that we haue spoken in the Second difference betuix the masse and the Sacrifice of the croice it thanâ—e not be altogether vnfruitfull Well the same of your answer to the argument 〈◊〉 that the masse obstureth nor deminisheth not the glorie and virtew of the croice but rather aduanceth it being a commemoration of it whereby the fructes of Christes death are applyed The Sacrifice of the croice God be prayseâ— say ye is the Sacrifice of Redemption and of our full deliuerance perfect in it self Nottheles it is necessare that the fructes of the same be daylie 〈◊〉 wit and applyed as by Baptisme the Supper of the Lorde the Sacrifice of the masse and diuers other manerâ— as the Scripture doâ—s plainely teach It is certane that we be â—eached by the Scriptures and assured of 〈…〉 the bloâ—d of Iesus Christe figured and represented by watter in Baptisme of our 〈◊〉 〈…〉 with Iesus Christe as the Apostleâ—â—oeth teach vs find iâ— pâ—aâ—es Of the Lordes 〈…〉 the Spirite of God that all that 〈…〉 read and 〈◊〉 of that cuppe thaâ— they are one with Iesus Christe and he with them thâ—t the 〈…〉 in themselues but in Christ being made participant of all his iustice ryghteâ—usnes 〈…〉 and fynally of all benefytes prâ—cured by the 〈◊〉 course of his obedience and specially for that 〈…〉 him self to the death and that of the 〈◊〉 We know in the predication of his word all his 〈◊〉 to be offered and declared and to be 〈◊〉 by vs 〈◊〉 〈◊〉 These wayes we be plainely teaches in the 〈◊〉 but of
is neuer a syllabe I pas by sindrie maters that might be adduced and should serue properly to this purpose as why at the beginning when this opinion entered in of thy Sacrifice of the masse a loÌ„g time there wes but one in euerie Church yea amonges a great multitude of Monkes and Freares there wes but a preist and an Alter a masse and that but vpon Solemne dayes as we see yet in these dayes but an Alter in the Popes Chappell a masse and that but at certane tymes in the yeare By these thinges I truste it may be easylie espyed of what mynde this Author asceibeth the applycation of the fructes of the Lordes death to the masse euen to foster and manteane all wickednes and impietie to the plaine mockage derision and contempt of God peruersion and supplantation of his holy ordinances defacing and burying of the Sacrifice of the croice fynally to thruste the Sonne of God out of his owen roume to spoile him of his prerogatiue of Eternal preisthead and intruding a preist The Apostle pronounceth that Christe the Sonne of God by his onely oblatioÌ„ ones offered purchased Eternall sanctification to all the Elect of God And in that disputation not onely abbrogateth and wypeth away the Sacrifices of the Law but also fully refuteth your vaine dreame of this sacrifice of the masse Ye affirme your masse to be a Sacrifice by virtew whereof ye haue remission of sinnes and that al 's well to the dead as to the quick The Apostle affirmeth plainely that there is no place now to any Sacrifice since the saying of Ieremie is accomplished and fulfilled when ye are thus vrged ye true to your shift and cryeth that it is no new Sacrifice nor any thing different from the Sacrifice of Christe but the self same The Apostle occurreth to this and denyeth that it oght any wayes to be repeated or reiterat and is not contented to call it a Sacrifice but adioneth that it wes one 's made yea and wholy vendicates the glorie and prerogatiue of the Eternal preisthead vnto the onely anoynted of God so that it can coÌ„uene to none to offer him vp but to him self Your craft to schift you of this is to say that the wordes of the Apostle are to be vnderstand of a bloody maner your Sacrifice say ye is vnbloody but the Apostle affirmeth without any exceptioÌ„ that there can be no Sacrifice by which remission of sinnes is obteined without effusion of blood Last of all ye here affirme that it is a certane applycatioÌ„ of the feuer of that a Sacrifice offered by our Sauiour To this the Apostle answereth for this cause and to this effect the ceremonies and Sacrifices of the Lawe haue bene abbrogated and taken away by the death of Christe because in them there wes memorie and mentioÌ„ of sinnes which they were no wayes able to take away Whereby ye are constrayned and compelled in dispite of your obstinat and indured hart to grant that no such kynde of applycation can haue place as ye haue foolishely deuised Change and turne thee in al 's many formes and figures as the Poyet speaketh of Protheâ—s thou shal be holden so fast and strait by the disputation of the Author that thou shall in no wayes escape He teacheth vs plainely that none is able to offer him but him self what a Sacriledge then is it that euerie preist shall take this vpon him in the masse Secondly he pronounceth this Sacrifice to be one and ones perfited that it can not be repeated in the masse howsoeuer ye affirme it to be the same yet is it offered vp oftentymes yea many myssion of tymes in an hour nothing appearing but a preist euerie where The Apostle pronounceth geue rally that there is no Sacrifice without shedding of blood ye affirme youres to be vnbloody as we haue said heretofore The Apostle when as we shal search remission of our sennes commandeth vs to stay our selues on the passion and death of our Sauiour his Sacrifice and sheweth the difference that is betuix vs and the Fathers to be that they were astricted and bund to a continuall ryte ordaine of offering vp of Sacrifices which we are exempted and deliuered oâ— by the death of our Sauioure Ye affirme plaine against this that the Sacrifice of the croice of Christ can in no wayes serue vs vules the virtew of it be applyed vnto vs by this your Sacrifice 〈◊〉 iudge I besech thee godly Lector of this do not repugne plainely to the wordes of the Apostle and doeth introduce a new iudaisme by pluâ—alytie of Sacrifices and heaping vp of ceremonies Thou goeth about to declaire thy wicked opinion by an exemple drowen out of the medicine where it repugneth nothing that a thing be propyned by sindrie instrumentes This saying is trew but if the medicin shall 〈◊〉 proper instrumentes to entreat handle his patient committed to his cure charge and yet shal take a poysoned Goblet filthy and stinking alwayes trimuâ—e deckt and verie semely without and in it propine to his patient rank poysone making hiÌ„ who hath wholie submitted him self to his faith to beleue that he shall receaue the moste pectoral and confortable potion what shal we think of this medicin what is thy iudgement of him â–ª Is he not worthy of the death This is more proper and pertinent to thy purpose Chrysostome vseth the similytude of the medicine but more properly then ye do as the medicine sayeth he and it be strenthy and of virtew ones being vsed and applyed shall expell the sickenes and is no more to be vsed otherwayes it shall declaire the owen imperfection if it shall neid to be after vsed so sayeth he is the oblation of our Sauiour which in respect of the perpetuall virtew and power of purgation and sanctification ones offered is not to be repeated In that they were commanded to offer Sacrifices as is coÌ„teined rebuke and reprehension of sinnes so in the multitude and repetition of them is tryed the infirmitie of the thinges that were offered Take head now what thou doeth vrgeing this Sacrifice so earnestly and defacing the vertew of Christes Sacrifice which herâ— by â—an not be but impotent since thou will haue it so often reiterat Thou neadeth not to oppen vp our infirmities subiection to sinne and iniquitie to proue the necessitie of this thy blasphemus Sacrifice as we had no other meanes to be assured of our Redemption but by it we haue God be praised Baptisme and the Lordes Supper which we acknowledge to be the holie institutions of Iesus Christe whereby we are fully and perfectly assured 〈◊〉 our deliuerance by Christe and of our coniunction with him Now let vs prosecute the rest Followeth an other obiection made by Iames. Alwayes sayes he all ze quha vses the masse dois not this not is not in the Text that is come to my handes but because the sentence requireth it I
signified is giuen to the signe it self so S. Paule doeth expone this giuen for you to be asmuche as broken for you No man will or darre say that the naturall body of our Sauiour wes broken for it wes writteÌ„ ye shall not break one bone of him Herein there is an vndouted allusion to the fraction of the bread appointed and vsed in the communion and lykewise a plaine declaration how the wordes of the promes oght to be taken Sacramentally and figuratiuely This shortly for the declaration of the wordes Now followeth the latter wordes of the institution do this in remembrance of me which nowayes can be vnderstand of any Sacrifice as ye do expone falslie but of the receauing and of the whole action recited before For these wordes our Sauiour doeth referre to the actioÌ„ preceading take ye eat ye this is my body drinke of this ye all and thus eating and drinking celebrate the remembrence of me to wit that I haue giuen and offerred vp my body for you that I haue shed my blood for you to the remission of your sinnes for if these wordes giuen for you and shed for you to remission of sinnes should not wholy be referred and appertane to the Sacrifice of the croce then should it follow that the Sacrifice of the croce wes not necessarie seing by your interpretation we haue remissioÌ„ of sinnes by the virtew of this action so shal the virtew of the Sacrifice of the croce euanesh Paule exponeth these wordes as I haue not of a Sacrifice but of the receauing do this so oft as ye shal drinke sayeth he in commemoratioÌ„ of me for as often as ye shall eat of this bread drinke of this cuppe ye shall furth shew the Lordes death till he come whereby we obserue that he conioyneth the commemoration with the receauing which ye that affirmeth the masse separateth and diuideth For it is plaine and manifest by Paule that in this publique action in the which he commandeth one to tarie vpon an other and in the which the body of our Sauiour is eaten and his precius blood drunkt That he willeth that we conioyne the celebration of the benefites procured vnto vs by his death with the action it self And that we giue thankes for these giftes and so in nowise willeth he vs to offer his body blood but that we eat and drinke them and so to celebrate and annunce his death that is the great and inestimable deliuerance purchased by his death If any please to speak as the Ancients do and call it a Sacrifice I repugne not so he vnderstand not that Christ is here to be offered for the offences of the people for the sinnes of the leuing and the dead for Saluation and sofurth For he hath by this one oblation one 's made consuÌ„mat and perfected his faithfull and Elect for euer For it is a haynus blasphemie to think that any man may offer vp the Sonne of God vnto the Father as we haue already heretofore declared he being him self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the offerer and the oblation it self as I am able to proue by the Greik Cannon and the Ancients all in one voice Now we offer not his body and his blood the which we be commanded onely to receaue and were offerred of Christ him self the virtew of the which oblation yet remaneth and shal perpetually yea and here they be offerred and giuen vnto vs but we againe offer vp prayers laude praise and action of thankes which we are coÌ„manded to ioyne with this action In these wordes do this in remembrance of me which wordes are exponed by Paule as we haue declared Now this to be the verie Germane sense of the wordes of this action I dout not yea and all godly consciences wil affirme and subscriue that if an Angel of heaueÌ„ should setfurthe any thing against this it is one accurse wherein I haue not trauelled to satisfie the contentius and obstinat persones but because the wordes of the text were wreiâ—ted by this wrouglare of Scriptures I wes driuen to bring furth the godly meaning of the same wordes with all sobrietie to the releif of the simple that by all appereÌ„ce might els haue bene troubled thereby Now let vs returne to our Author who as he hath begunne blasphemusly so he contineueth impudently and as I haue already forewarned you so now shall ye finde his principal studie direct to this that the whole communion may be subuerted and distroyed and his deuillishe masse erected For here he plainely protesteth that this his Sacrifice of the masse Is a mair proper commemoration and remeÌ„brance of the Sacrifice of the croice nor is the communion quhairfore sayeth he the Sacrifice of the masse is called a Sacrifice of commemoration and swa ze may perceaue be the command quhilk our Sauiour gaue to his Apostles saying do this in remembrance of me that he rather appointed the Sacrifice of the latter Supper to be ane commemoration of his death and passion nor the communion In deid maister Abbote I wold glaidly ye should leaue your magistrall and Sorbonik maner of speaking and proue your sayiÌ„gs but God be praised it appeareth that ye be rather a Scoller of Pythagoras yea Pythagoras him self nor a Scoller of Christ Iesus We know that in Pythagoras Scoole there wes no more but his authoritie whereof proceaded this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said it this authoritie ye take vpon you in preferring your pestilent Sacrifice to the holy institution of our Lawe maker Iesus Christe yea and doeth that is in you to euert the holy communion the which I haue shewen heretofore to be called a Sacrifice of coÌ„memoration in consideration that we there giue thankes to our God of that blissed League and couenant that it hath pleased his maiestie to receaue vs in and that in the blood of Iesus Christe althogh improperly in deid yet in that sense not altogether intollerable yea and I wil say further that neuer ye shal find your masse so called being vnknoweÌ„ in those dayes as shall be after discussed when we shall atteane to the examination of the authorities of the Fathers Strange it is to see a man so caried away with his owen fantasy so giuen ouer in the handes of Sathan that he shal repyne against God that he shall renunce and refuse the manifest veritie of God confessed in all aiges to establishe his owen imagination We know the communion to be the ordinance of Iesus Christe practised in all aiges and as I haue prouen by S. Paule the moste liuely commemoration of Christes death and yet will ye set before it your stinkinge whore the masse which neuer had place till these our latter dayes and that neuer without controuersie to the great and greuous grudge of all godly and now fynally fealeth the iust pleague of God being trodden vnderfoote in the dust In your conclusion howsoeuer
our Lordis body and blude thare is na sacrifice better nor this this excellis all vthers quhilk man be offred to the Lorde with a pure conscience resauit with a clene mynde worschypped with all men In this thow obseruest two thinges to wit the Masse to be called a Sacrifice for sinne and lykewise to be worschypped Trew it is that this author can not be excused but he hath spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye somwhat heyghlie to extolle the mater Yet can I not find here wherein thow can haue great mater to reioyce For the custome appoynted heir is moste laudable that in the Solemnities of Masses for so coÌ„monly the Anciens speaketh in plurall noumber that is of the peoples Conuention the Passion of the Lorde be recyted with a loude and intelligible voice for that Sacrifice is the only sacrifice whereby the Lord is satisfied appeased our sines forgeuen where we may shall obserue the name ether take in the ê“per significatioÌ„ apê‘teyniÌ„g to the sacrifice of the croce or els if thow can not be coÌ„tented with this it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by a certane maner of speaking abused applyed to the commemoration of the Lordes bodie broken vpoÌ„ the Croce made in the holy Table in what maner we haue obserued this worde to be taken oftentymes by the ancient Fathers But before I proceade first I require the reader that when soeuer he heareth this worde masse or masses in the ancieÌ„ts that he vnderstaÌ„de it of no such Masse as we haue sene and this author moste impiuslie defendeth but as I haue expounde it out of Eusebius Epiphanius of the Conuentions of the people which is easalie gathered of this author Alexander Marke thow that there can be no thing so contrarious to thy Masse in the which there is no recytation of the Passion of our Sauiour at all nor yet of no other action of his confortable any wayes to the audience so that how soeuer the wordes shal be taken they can no wayes serue to thy purpose Now that Alexander speaketh if he be the author hereof as many doth not without cause dout of pacification and delyting the author to the Hebrewes may serue for a CoÌ„mentarie to it where he exhorteth to remeÌ„ber of liberalitie wel doing for with such Sacrifices God is appleased and this no dout is the mynde of Alexander how soeuer he speaketh excessiuelie of forgiuenes of Sinnes to stirre vp the hertes of the people to deuotion or referring it to the Sacrifice of the Croce whereby we haue remission of sinnes onely that he speaketh of the excellencie of the Sacrifice of the Lordes body and blood This should be applyed to the Passion that he commaÌ„deth to be recyted or if ye lyst to the practeis of the Lordes Table which no dout is the moste excellent Sacrifice of all the Sacrifices we are commanded to offre not that it is a Sacrifice ê“perlie but as I haue declared a Sacrifice of recordation coÌ„memoration of the Lordes death for this is the most heyght and excelleÌ„t mysterie in the which the body and blood of the Lorde Iesus are proponed and giuen so vnto vs to fede vpon that we are made one with him and he one with vs and as he is one with the Father so are we one with him which mysterie is to be wyrschepped that is with such reuerence and humiliation of hert we ought to offre vs to it depelie and ê“foundlie mediting with oure selues the goodnes of oure God Who so familiarlie presenteth his Sonne vnto vs with him communion and participation of his benefites that we can not be but caryed away in admiratioÌ„ of the mysterie and the wyrschepping of so beneficiall a God and so to offre vp our selues and all to him Take heade that thow beleue not good reader as this fals teacher wolde persuade that this Alexander wylleth vs to stand and gaise vpon the bread and wyne to fall doun before them worschipe them sofurth For thow seest planelie that he requireth first a diligent tryall and examination of conscience nixt a sinceritie of mynd in receauiÌ„g to the which he subiuneth the worschipping which is not els but a deipe and profound meditation of the goodnes of our God the league and couenant made in the bloode of his eternall Sonne and the which he hath confirmed and sealed vp in the hert of the trew receauer in that he here offreth and giueth to him bread and wyne the body and blood of Iesus Christ now by the receauiÌ„g of the simboles of the same Thus I truste any reasonable man ought to be satisfied with the wordes of Alexander now let vs cuÌ„ to Ireneus Policarpus Disciple Quha wes Disciple to S. Ihon the Euangelist and martyred for the faith of Iesus Christe threttene huÌ„dreth fourescore fyue zearis bypast wryttis on this maner Christ tuke bread and gaue thankis saying this is my body and tuke the Chalice of wyne and coÌ„fessed it to be his blude and teched the new sacrifice of the new testament quhilk the kirk resauit of the Apostles offred vnto God in all the haill warld Here our new maister wylleth Iames to marke how this godlie author affirmeth that our Sauiour in the latter Supper teached a new Sacrifice of the new TestameÌ„â— the which the Church receaued of the Apostles Because of sett purpose and fraudfullie a great part of the sentence of this author is suppressed and omitted I am drewen to rehearse the proper wordes of Ireneus that the Lector may then Iudge clearlie what is the meanyng of this author to the which effect it shal be verrie necessarie that he reade the 32. and 33. Chap. of the same fourt booke this place is drawen furth of that he may the more resolutlie Iudge of what oblation is there spoken Here shall I not wearie to declare the suÌ„me of his disputatioÌ„ iÌ„ the two Cheptres which is to teache be many places exemples of Scripturs that the verrie trew sacrifices be not the externe and outwarde commanded in the law but vnfeyned faith obedience knowledge pacience the loue of our nyghtbour and suche others inwarde and spirituall Sacrifices without the which the outwarde aâ—e but mere abhominations in Gods presence as is easy to proue by the testimonies of the Prophets Whereby he coÌ„cludeth in dede that the Lord required no sacrifice no solide offring but faith obedience and Iustice to the saluation of man as we be teached in the Prophete Osea aÌ„d our Sauiour repeateth iÌ„ the Euangell To this place Ireneus goeth about to proue all oblations made vnto God in a foreconceaued opinion of ryghtuusnes iustice and remission of synnes without these inwarde sacrifices of mercy peace and sofurth to be execrable before God since God hath not institute these outwarde thinges as he any-wise delyteth in them but to admonies vs of the inwarde as we be teached by Ihon 4.
that the trew worschippers adoreth in spirite and veritie and Peter offring vp spirituall offringes acceptable for Christes saike for vnles all our Sacrifices and werkes be derected to God by faith in the mediator they are altogether vnplesing because there is no accesse to the Father but by him and by grace we are saued euen as the Fathers vnder the law This oblation then that Ireneus speaketh of is not the oblation of the body and blood of our Sauiour which fals lie to establish thy masse thou pretendest to be offred vp by a shaueling for here there is no thing of any masse God be praysed spoken but it is the whole outward inward externe and spiritual worshipping First the spirituall as A trew and vnfeyned repentence a contryte and a sobbing hert stroken with the conscience of sinne and so directing it self by a stedfast faith in the mediator to God receauing remission of sinnes for his saike geuing thankes to the Eternal Father for the great treasour of his goodnes disployed and powred doun vpon man in geuing his onely Sonne to the death for the redemption of the world which faith is testefied confirmed and sealed vp by the receauing of the holy mysterie of his body and bloode To these inwarde workes we may Ioyne the earnist vehement desyre and thrust we haue to the propagation of his kyngdome the predication of his worde and suche others of this kynde Thus hauing proceaded he doeth prosecute and teache vâ— how we ought to Ioyne to these inwarde and spirituall the outwarde and externe whiche consisteth in suche outwarde virtues as extendeth them selues to others as liberalitie Iustice fortitude prudence but cheiflie in dede of liberalitie and mercy towards the nedy and indigent For in they tymes it wes receaued that certane almous wes broght to the place of Conuention where the Lordes Table wes to be ministrate this destributed to the vse of them that wer in necessitie that not onely they should be teached by the preachers of that Fraternall and brotherlie loue league and societie that they wer all bâ—und together in Iesus Christe But that the lyuelie practies of the same should more vinelie represent set vp and imprent it in there hertes These oblations wer called by the word of the ould Testament the first fructes for as by the commandement they wer oblist in the ould to offre them so sayeth Ireneus our Sauiour coÌ„manded in the new testameÌ„t oblations to be for the supporte of the poore which wes in the Primitiue Churche done when they coÌ„ueyned to the Celebration of the Lordes Table and this beninguitie vsed to the releif of the poore is called by the Apostle Hostia bone fragrantie one oblation of sweit sauour to the Philip. This thoght I neidfull to premitte for the oppinning vp of the mind of this author Now shal we recyte the wordes that the caluÌ„niê° fraud of this our start vp may appear the wordes are but and he geuing counsell to his owen Disciples to offre vp to God the first fructes of his creatures not as he wer nedy but that they should not be found vnfructful and ingrate he tuke it that by creation is bread and gaue thankes saying this is my body and it that is the cuppe lykewise by creation after vs he confessed his blood and of the new testament he teached a new oblation the whiche the Churche receauing from the Apostles vniuersalie offreth to God that giueth to vs our Alimentes and sustenence of the which Malachias one of the twelf Prophetes did forewarne and so recyteth the wordes of the Prophete which be declared already It is easy the maters being considdered I haue said before what of the explication of the place of Malachias and what of the mynd of Ireneus to vnderstand how miserablie this author and all the Papistes be deceaued aÌ„d schamefullie they stumble First it is euident that all they that do affirme the maâ—â— sayeth efter there muÌ„milled incaÌ„tation consecration they call it the breade is no creature nor yet is breade but is turned and changed in the verrie naturall body of Iesus Christe that they offre the Sonne vnto the Father yea and setteth him euen there before the Father Now the sonne is no creature being the creator and Ireneus sayeth that the Lorde gaue counsell to his Disciples to oâ—fre to God the first fructes of his creatures so that it is euident Ireneus to haue spoken no thing of the offring vp of the Sonne of God but the oblatioÌ„s gyftes that wer broghâ— to the Table at the celebration of the Lordes Supper together with the prayers action of thankes and predication of the Euangell through out all euen amongest the Nations which preaching of the Euangell the Apostle termes by the name of Sacrifice I am the Minister of Iesus Christe saeth he among the Nations Sacrifiing the Euangell of God that the oblation of the Gentiles may be acceptable and sanctified in the holy Spirite Thus Ireneus exponeth Malachias declaring him to speak of the whole new and spirituall worshipping of the new Testament and to speak no thing of thy masse his wordes are For my name is great amongst the Nations sayeth the Lorde omnipotent moste manifestlie hereby declaring that because the first people had desisted to offre to God in all places sacrifice is offred to him that clene so his name is glorified in the nations Whereby Ireneus clearely declared the Prophete to haue foresignified the Sacrifice of the Euangell and the preaching of the croce whereof the sueit odore the delitious and confortable sauour is disparsed spred throghout all which is the most acceptable oblatioÌ„ to God as the apostle witnesseth prayse to God sayeth he that hath made manifest by vs in al places the ordour of his knowledge Ireneus exponeth him self in the 34. Chap. as he is plane yneugh in the 33. schewing that prayers aÌ„d thankes geuing of the Sanctes is the same oblation that Malachie foreprophecied to be offred vp in all places where he calleth the incenses that be spoken of by Ihon in the Reuelation the prayres of the sancâ—â—â— aâ—d efter him schortlie 〈◊〉 against the 〈◊〉 〈◊〉 in the 4. against Marcion foâ—â—â—â—eth the same exposiâ—â—â—n no dout sayeth Tertuliane 〈◊〉 is forespoken by the â—â—ophete becauâ—e the predicatio◠〈◊〉 the Apostles wes to â—â—sse throghout all countries and 〈◊〉 efter speaking of â—â—â—ritual â—acrifices he rehearseth these 〈◊〉 of the Proâ—â—ete and in al place cleane Sacrifices shal be offred to me Now lest some should think that this oblation whiche the Churche receaueth frome the Apostles and offreth vp euery where may alwayes be applyed to this Authors wicked purpose Ireneus in the wordes of the Text reryted by me but fraudfullie omitted by this author declareth him self calling the oblations of bread and wyne aÌ„d others thinges that wer broght to the releif of the nedy the first fructes the wordes are plaine to
thow feest they receaue this rest immediatlie after the dissolution uanishnig of these bodies what now can serue thy oblation and prayer to them more then to pray for the elect vashell of God Paule Shall we think that the oblation whereof mention hath bene made wes offred for the Patriarches according to the wordes of the Greik Canon we offre to thee this our spiritual seruice for them who resteth in Christe Patriarches Prophetes Apostles and sofurth I trust thow dar not say it how lytle schame soeuer thow hest It is plane then that the oblation that wes made in the holy Communion wes a certane action of thankes for that that God had gathered to him a Churche from tyme to tyme by there ministery he had geuin his worde to be dilated throughout all by the Sceptre whereof he gouerned all These thiÌ„ges be plane and manifest and can not be denyed of the learned aduersaries that be versed in the antiquitie how soeuer they impiust it wrangle and wreiste all to there fond wicked and abhominable masse which Augustine neuer knew nether wes there any suche prophanatioÌ„ amongest christians many yeares and ages after If yow can not be satisfied by this that I haue adduced for the vnderstanding of the wordes of Augustine assure your self that how so euer my answer is directed principallie to refute the treatty of the masse yet my labours are dedicat to the coÌ„fort of the simple and godly that myght be troubled with his calumnius argumentes Trew it is and is not to be douted but as Tritemius wytnesseth many workes are ascribed to Augustine which he neuer made nor were his so we lack not a probable argument of coniecture and suspicioun that euen his wryttinges be iÌ„ some places deprauat senteÌ„ces infarred in some places wordes added in others takeÌ„ awaye peruertiÌ„g the whole yea and the same is to be iudged of the reste of the godly Fathers And if care the reader shall find this strange it is the querimonie of Dionisius Byschope of Corinthus who compleneth euen in his owen tyme his Epistles to haue bene corrupted many thinges added many taken away as we may reid in Eusebius Whereby we may be most certanelie persuaded this to haue bene the continuall practies and trauell of Sathan to saw in some fitches amongest the good sayinges of godlie meÌ„ and so to peruert there workes and deceaue the people of God Whiche may be easalie tryed when the authors are found contrarius and repugnant to them selues affirming a thing here doutting of it there as ye may obserue Augustine in this mater affirming douting and planelie denying one thing as we haue shawen alwayis we haue the reule aÌ„d lyne of the Scripturs which as they can not deceaue vs are moste certane so oght we to examine all trew doctrine by them and then can we not be abused by authoritie of one or estimation of one other Now followis Tertuliane 1386. zeris by-past we make oblatioun for these that are departed zearlie the day of thare departing Wold to God whatsoeuer ye note vpon the margine of one Obite masse that ye wold and your papistes in al maters which ye pestilentlie maliciouslie and mischeuouslie call in deut being more bryght and euident nor the Sonne at none dayes that ye I say and all your pestileÌ„t faction could stand to the determination of this godly maÌ„ for God be praysed he aâ—peareth to haue bene send of God to auenge the cause of his treuth and confound other errours that appeareth to haue bene then creping in as of your monstrus transubstaÌ„tiation others which I haue not to truble me with at this present being asyde froÌ„ the purpose The oblation that he maketh mention of in the day of departing is not that that we read in Virgile of the aÌ„niuersarie out of the peruerst wicked Imitation whereof hath flowed this your Obite Masse Dirigie Placebo and so furth made by Eneas for his father Anchises but as I haue already declared of almous accordinge to the custome to the releif of the nedy as I haue said Here after followeth in this author Gregorius whose age in dede I darre not absolue frome superstitioÌ„ for then trouble rysing and speciallie the great and haynus contention for the supremacie betuix Constantinople and Rome the Scripturs began to be handled by euery maÌ„nes phantasie at the affection of parties where greatest auaÌ„tage appeared without all reuerence as may be clearlie knowen by the workes of them of those dayes of this saÌ„â— author that is now alledged His wordes are Ine gâ—dlie doctor approued be the Kirk of God 960. zeris bypast wryttis on this maner Lat vs send brethren vnto God our messingers be weiping geuing almous and offring the haly hostes for the Sacrifice of the haly altare offered vp with weiping and deuotioun of mynd is singulare helpe vnto our absolution fra sinne for al 's oftentymes as we offre vnto him the Sacrifice of his passâ— ouâ—â— â—a oft do we repare and apply to vs his passion for our absolutioun I content with the translation ye haue adduced albeit this worde applying be not in the text of Gregorius ye haue translated it as it myght best serue to yow albeit it serueth no thing at all for in suche exhortations what shall any godly man do or mosse the people to do 〈◊〉 it exhort them to murne to weip to be â—aile there 〈◊〉 â—oulâ— offences warne them to take head that they be not oppressed nor suddenlie takeÌ„ and so to send suche Ambassadors as it were declariÌ„g there good mynd prompt obedience ready to serue to pay tribute that is giue almous to the poore and offre vp suche hostes as proceading of a cleane conscience and one intiere mynde may testifie and witnes there simplicitie in respect whereof the former rebellion is forgiuen since we cleane not to our owen merites and desernings but to the mercy of our great king disployed in Iesus Christ and purchessed by his Passion to the whiche onely all remission and absolution frome sinne is to be referred This to be the mynd of Gregorius it is easy to perceaue by any that pleaseth to reade the place the Homilie is wrytten vpon the wordes that be recyted in the 14. of Luke the begynning is if a man haite not Father and sofurth It followeth of the King that passed to warre and considereth with what power he may witstand his Inimie stronger nor he vpon the explanation of these wordes the author as might serue to his exhortation passeth from the sense of the text to the allegorie and sheweth what is ment by the exemple we are vnable to withstand the potent King God to enter in Iudgement with him herefore ought we cleane to his mercy disployed vpon the croce of Iesus Christ his eternall Sonne and so to weip and bewaile our Sinnes by repentance The onely way and meane to be receaued in fauours againe and to