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
stand in faith These be the wordes of Chrysostomus in the place before rehearsed Of the office of the ministerie sanctificatioÌ„ I haue spoken in the beginning of this treaty of the oblatioÌ„ Lykewise how it should be vnderstand and that it is one with that which our Sauiour practeist with his Disciples since the action is one sanctificatioÌ„ one a sanctifiar the same ceremonies recyted and the commandement giuen to do the same there is no dout But here ye must obserue more that he maketh no differeÌ„ce towardes the presence of our Sauiour in this action and his presence in Baptisme and this is moste trew for in consideration that they that be Baptised in Christe are indued and sled with him we haue to luke for no vther presence of Christe in this action towards the realitie of his body and bloode But all is to be referred to faith as this author concludeth nor we haue in Baptisme In the secunde place adduced by yow where the author is drewen to burste furth in admiration of this mysterie and cal it a miracle in deid it is excessiuelie spoken to the prayse of the action Which maner of speaking is verrie familiare to this writter for who soeuer is well acquent with him shall obserue him much giuen and to delyte wounderfullie in allusions tropes figurs and as he hath his name frome great eloquence so hyperbollie and heygtly set vp and extolle the mater that he entreateth that he shal euen appeare to forget him self notwithstanding the sense is gude being rygtlie considdered and discreitlie according to the mynde of the author in other places weyed and exponed for can there be any thing more miraculus nor the coÌ„iunction of God man of the sonne of God and the sinfull wrached man man to possesse Iesus Christe with all his benefites and that he who setteth at the ryght hand of God the Father shal be giuen to the Saule of man no thing at all This is the operation of the spirite of God the strenth and virtew of faith whiche maketh the thinges that be absent present yea and maketh vs to inioye and possesse the thinges we hope for as Peter teacheth vs this author as hath bene laitlie said Be were prudent reader that thow think not that this author here speaketh any thing of Christes real substancial naturall presence as the Papistes do fondlie ymagine for that he hath affirmed to be no other nor iÌ„ Baptisme aÌ„d it is not to be supposed that here he meaneth any thing other nor he teacheth plainelie in his Sermone De Eucharistia in Enâ—oenus Do not sayeth he think that yow receaue by the hand of any man the body of God meaning of Christe And in many other places sayeth that we ascend vp vnto heauen and eateth Christ sitting at the ryght hand of the Father and that he speaketh yea and some others of the wounderfull operation of God in his SacrameÌ„ts passing all maÌ„nes wit sense and reasoun not meaniÌ„g of the working of God in watter breade and wyne whiche be figurs sanctified in dede to one holy vse but of the merue lus working of God in the hertes of them that receaue his Sacraments secreitlie inwardlie spirituallie transforming renewing feiding conforting nurissing them with his body and bloode in heauen so that all this is to referred to the receauers who be thus wonderfullie changed and not to the signes whiche notwithstanding the sanctification proceading of the commandement of Iesus Christe and that they be remoued and taken from the vulgare commoun and propâ—â—â—ne vse and dedicate to this holy action and so to be the simboles and Sacramentes of Christes presence and remunition with vs yet receaue they no alteration in there owen natures but remane still in there proper and naturall kyndes so that it is moste trew that this author sayeth of Christe sitting aboue with his Father in his naturall body tryumphant in glorie and yet is the same here in our hands SacrameÌ„tallie and figuratiuelie yea and present and remaning in our hertes by grace nurishment In the thrid authoritie alledged by this Scripturare First obserue with me reader that which I haue admonished before to wyt in what sense the ancients doth call this action of the Lordes table a Sacrifice because sayeth Chrysostome it is celebrated in memorie of Christes death and passion the rest tendeth altogether and onely to declare this action wheresoeuer it is practeist or how often repeated it is no thing different but all one with the action of our Sauiour And lest that any man should be moued or trubled with his free speaking he exponeth him self in the conclusion this that we do sayeth he is done in commemoration of that that wes done do this sayeth he in remembrance of me not one other as the byschope but the self same we do Magiâ— autem recordationem operamur rather we work the coÌ„memoration of the Sacrifice By the which wordes he noteth him to haue spoken excessiuelie and correcteth him self exponing and restricting his former disputation to the remembrance and recordation of the great and only Sacrifice lest that any man should think and iudge by his wordes this action to be a Sacrifice in dede What haue ye now to bragge of your Sacrifice of the masse when ye are thus refelled of Chrysostome him self whome ye and all papistes pretendeth to stand moste for yow Now in verrie dede I petie yow and exhorte yow in the bowells of the mercies of Iesus Christe to zeald to the treuth and eschame not to recant confes your impius wicked and vngodlie errour eschame not to giue it ouer to Iesus Christe whose eternall veritie wyl obteyne victorie This we seik at yow not on a realing maner or yet of mockerie but as God is witnes to our conscience froÌ„ the bottome of oure hartes for there is no other thing that pusheth vs to this baâ—tell God is witnes but the defence of the treuth which by tyrannie ambition Auarice ignoraÌ„ce these many ages allace hath bene oppressed and almoste buryed to the which we wyll postpone all thing that is here moste tender deir and precius Now cumeth this author to Ambrosiê° ane ancien doctor apê“uit be ye kirkof god in his apê“bation I wyl not stand but wyl saye that he is best worthy of apê“bation who staÌ„deth by the treuth further that many be apê“ued by the RoÌ„ane church which church I trust ye mean that be worthy to be cast in the fyre or to serue to the butter wyffes that I say no wers 1176. zeris bypast wryttis on this maner we haue sene ye Prince of Princes cum vnto vs we sawe him hard him offer for vs his blude lat vs prestes follow as we may offer Sacrifice for the peple altho we be weaik be our desseruing zit we at honorable throuth the Sacrifice for albeit Christe is not sene to be offred zit neuer theles he is
Authors hereof This is the fructe that is to be loked for of the vaine fantasies fond Ymaginations of the wicked hartes of men when they take vpon them impudentlie the part of God The man I can not tell what he thinkes of the mater alwayes he reciteth no Text. Trew it is that some Cotation is in the Margine the 22.8 and 4. Chapitures of Geneses places as appeareth to him so facile and pertinent that they neid no rehearsall In deid I will not werie to bring forthe the wordes of the Text. It is written in the 22. Chapiture the. 9. vers When they were coÌ„ing to the place which God had shawen to him in the which he builded vp an Alter and laide the woode orderly and bound Isaac his Sonne and laide him on the Alter vpon the woode This I take to be the place ye meane of for there be no other in that Chapiter whereby ye may any wise help you Now then let vs consider how proper this Text is to the purpose To make this Text to serue your purpose ye will I beleue affirme that Abraham had no commandement so to do yet if we consider the Text aright there shal be fouÌ„d an plaine commandement of God God to be the conductor of Abraham all the way and fynally his whole fact to be approued by the Spirite of God The commandement is plaine in the Second vers Take now thy onely sonne Isaac whom thou louest best and get thee to the Land of Moriah and offer him there for and brunt offring vpon one of the Montanes which I shal shaw vnto thee Can there be an more plaine charge of God then this But ye will say pereueÌ„ture there be nothing there spokeÌ„ of an Alter that I deny for it is plain that he is coÌ„manded to offer him vp for an brunt oâ—ferring where plainely the Alter is commanded or els if it be not coÌ„mmanded it followeth well that it had bene coÌ„â—anded from the beginning to the Fathers and so to haue had place from tyme to tyme that no Sacrifice wes offered vp but vpon an certane Alter erected to that vse which may euidently appeare in this that the erection of the Alter is recited in the fact of Abraham which is all whole allowed and lykewise shal be declared in the fact of Noie It is no wayes to be beleued that this holy Father who doeth all by the direction of faith yea and whose fact is altogether allowed of God as we reid plainly in the Text the. 16. That this holy Patriarch I say attempteth any thing in the worke of God without his commandement This I trust Iames might haue replyed In the eight Chapiter it is written Then Noie buylded an Alter to the Lord and tuke of euerie clene beast and of euerie clene foule and offered brunt offeringes vpon the Alter Here starteth vp our Carrick Doctor and sayeth Noie hath no commandement this to do Where is the charge to buylde the Alter To offer vp the Sacrifice Firste if I shall ask this Doctor if Noie had any commandement to buyld the Arcke to receaue therein of all sortes of beastes and mo of the clene then vnclene to enter into it I think he will not deny it yea and that to testifie his obedience he wold not depart out of the Arcke till he wes commanded and besydes this reid we not plainely that he wes commanded to take a greater nomber of the clene beastes then vnclene and that for the Sacrifice cause which altogether may appeare vaine If the counsel of God herein had bene kept secrete and backe from this holy Father who wes to be the Preist for offerring vp of sacrifice Attour Moyses sayeth plainly that the sacrifices were appointed to be of the clene beastes whereiÌ„ it is most certane that Noie could make no defference nether yet wes it in the pleasure or power of man for wes it able to Noie think ye to descerne betuix the clene and the vnclene and it that wes meit for Sacrifice and it that wes not If the Spirite of God had not this reuealed vnto him it is not to be beleued Shall we conclude now that this which he doeth to the praise of God for his deliuerance and reporteth suche an testimonie of the allowance and approbation of God that the lyke is not giuen throughout all the Scriptures to no Sacrifice Shal we conclude this to be done without the ordinance of God ether by reuelation in dreame or els by an Angel For these were the two ordinarie meanes wherby God vttered his will to his Elect and chosen which wayes being now pretended by Papistes and Anabaptistes can haue no place The eternall Sonne of God who is the fyne and end of all propheciâ—s being alreadie manifested in the fleshe ascended to the Father and his Scriptures shute vp and closed I beleue Sire ye wil not deny but this work wes done in faith being thus allowed by the Spirite of God fayth cometh of hearing as the Apostle doeth reasone out of Isayas which hearing is subiect to the worde of God So thus then it may appeare manifestlie that this godlie fact of Noie leaneth to the commandement and worde of God Aâ—toure we may obserue the maner of proceading of the Spirite of God in his Scriptures that in so farre as he is giuen to a certane sententious breuitie he passeth by the commandement of the fact which he so earnestly alloweth and that immediatlie after yea and sometymes in the precept it self pretermitteth some circumstances of tyme place Alter and suchlyke whereof after is made mention Further do we think it to be of no authoritie and weight that which is spoken in the conclusion of the 4. Chapiter In deid for my owne iudgement as I moste willinglie subscriue to the interpretation of them that hereby vnderstandeth the erecting of Gods trew ReligioÌ„ that heretofore by the impietie of the tyme and the wicked maners of men had bene suppressed and adulterated So will I affirme that the worshipping of the eternall wes redacted to a certane forme and ordor not that euerie man shal do that that doeth seme best beutiful and pleasing in his sight but vse him self according to the Lawes and preceptes of the Spirite of God who is the Author modirator of all godlynes Who then darre be so impudent or malapeart to deny this Sacrifice of Nose to be here commanded or that it shall not â—eâ—e to this forme here spoken and mentionat I truste none The answers made to these two may serue sufficiently to the refutation of it that is alledged out of the beginning of the 4. Chapiter which is of Abell If I should not binde and astrict my self to the answer of euerie perticulare that this Authore hereafter shall haue no shift to auoide nor pretext to cloke his wilfull and barbarous obstinacie The wordes are these And in proces of tyme it came to pas that Cain broght an oblation
as they are moste certane and trew so be their moste notable exemples in the Scriptures for the confutation of them but specially besydes these that this Author hath broght furth of the Sacrifice of Saule and preseruation of Agag c. To wit of Nadab and Abihu the sonnes of Aron The Ephod mâ—de by Gedeon The fact of Michias coÌ„cerning the Molten Ymages and of Osa in the vpholding of the Acck and others which were to long to recyte These actes sayeth this Doctor are wicked because they are done against the coÌ„mandement Which he is not able to prufe in all but to go with him in this what is he able to adduce against the notable and godlie sentence of the Prophet Samuell Obedience is better then Sacrifice which obedience can not be without commandement giueÌ„ Seing then that obedience is preferred to all and is that which onely our God requireth of vs and it againe is restricted to a certane precept there can be no place to our ineÌ„utions without the warrand of the word of God All that be of vs thinketh that we wold haue our seruaÌ„des so framed that at their own haÌ„d they should atteÌ„pt nothing vnles they be bidden they caÌ„ not be assured of weldoing Shal we not think vs this farre astricted and oblift to our God who ê“nounceth all to be sinne that is not of fayth who lykewise hath teached vs to pray for the performance of his will euen as in the heauen so in the earth that is that according to the exposition of the moste godlie as the Angels are ready at all tymes to execute suche charges as shall please God to derect them attempting nothing without the warrand of his coÌ„mandement so man to submit stoup and how dune his wil appetâ—tâ— and effection to his godly pleasure taking nothing vpon him self but wholylie randering and geuing him ouer to God to be guyded reuled and conducted by his holy Spirite To this may be added that that is written by the Apostle to the Collo where he in plaine tearmes condemneth all voluntarie worshippinges vsing the Greik worde which is moste proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what outward apperance soeuer they shal be deckt with The work of Saul say ye is vngodly because it is expres against Gods coÌ„mandement wher by we may perceaue that it is a great deffereÌ„ce and the zeal appeare neuer so good to do any work expres against Gods coÌ„mandemeÌ„t be to do A good worke of godly zeal without the command of God These be your wordes faithlly recited out of the exemplare that hath comin to my handes This I darre not pas by with silence because ye will seme to put a great part of your probation herein The fact of Saule is vngodly because it is done against the ordinance of God yea and the first part ye inferre thereupon is trew but in this ye are miserabilly deceaued that besydes that the partes and members of your comparation are improperly and ineptly ioyned together ye will inuent to vs a new kynde of work which is good and done of a godly zeal without the coÌ„mandement of God For this I hald to be moste sure that their is no good work done of a godly zeal but it is coÌ„manded by God And I will adde this more that all good workes done of a godly zeal are commanded by God and contrarly all workes that are not commanded by God are mere wickednes For this reuerence and perfection we haue to attrybute to the ordinances Law of our God that all that is good is by him coÌ„manded perfectly It that is not coÌ„manded iÌ„ the worshipping of God albeit it shall appeare verie glorius in our eyes yet in so farre as it hath not the cercitude of Gods coÌ„mandement being committed by vs it is vtterlie wicked and to be placed iÌ„ the rank with the workes that be expresly forbidden because we haue no assurance nor warrand But here we may mark it to be trew that is commonly said one error engenders an other The ignorance misknowledge of this casteth you Sire into an greater and more gros error Trew it is that Cornelius wes a Gentile and did many good workes acceptable to God no dout but that your argument may procead ye haue to proue that they were done without the commandement of God which ye are not able nor all your ignorant wicked and vngodly sect for the Spirit of God pronounceth plainely that he wes a religious man fearing God with all his whole hous so that he hath expres testimonie to haue bene instructed in the Law of God of the Reuelation and comming of the Messias promised and Saluation proceading of him and to haue teached the same to all his hous Now I truste ye are not able to proue any thing done by Cornelius but by the commandement of God But all your sayinges being moste fals ye assume them without any probation It appeareth that ye haue bene so coÌ„mered with the mater ye had interprysed to refell that ye cared not how to pas by it so ye myght appeare to the Reader to haue done somthing not vnlyke to the wower who hauing bene a while in hous with a yong maiden she now ready to be contracted with an other in mariage rather then he should be called the blaite louer be sclandereth the damisel Yet am I not lytle conforted in this that ye make good and acceptable to God to be of equal and of a value a thing euer denyed by the Sophisters and scoole men Take head that they be not be the eares with you for this and conceaue some opinion of Apostasie and defection as ye ar a maÌ„ in deid that can direct your cours to the winde if ye should not be caryed away with the winde of ambition and pryde Thus this subtle reasoner concludeth the oppugnatioÌ„ of the Maior putting a defference betuix the workes that be done of a good zeal against the commandement of God such as are done with a good intent without the coÌ„mandement of God The one neuer to be reputed acceptable because they can not aggre with the Scriptures but the other doeth aggre and so this glorious Doctor singeth Peana â–ª neuer hauing passed through the feild neuer hauiÌ„g troubled him self nor yet swet Much easyar had it bene to haue said shortly this proposition is erronious and nedeth no refutation and to haue proceadeth to the assumption This maner of reasoning albeit it may seene to refell any thing that will be alledged by Thome armors men in the contrare yet think not that ye will blind the eyes of such as may abyde the Sonne and are tryed thereby And therefore Sire yet we say to repeat the suÌ„me of the whole in few wordes that all worshipping of God inueÌ„ted by mans braine is Idolatrie and altogether displeaseth God because it is done agaiÌ„st his expres coÌ„mandemeÌ„t for Gods expres commandement
zow sayeth he to vnderstand the same be the conference of Scriptures A maner of proceading in deid substantius and formal if he should do that he doeth promes To this place he hath spoken all Pythagorice that is of his owen inuention as he wil seme without any probation and first alledged the Psalmest Dauid and S. Paule to proue that which is confessed of euerie one Oure Sauioure to be a preiste for euer according to the ordoure of Melchisedec quha maid oblation of breade and wyne vnto God as the Scripture plainlie teaches The place here alledged I haue already entreated at large but now will I say to this fals glosare that he is neuer able to proue that neuer Melchisedec made any oblation and if he made any he made it to Abraham But that he made no oblation it is plaine by the Hebrew and Greik Text. For the word is plaine he broght furth and not offerred vp And that he gaue this bread wyne to Abraham it is manifest lykewise by the prayse that is giuen to Melchisedec of his liberalytie in refreshinge Abraham and his wearie Hoste according to that he wes King and in blissing Abraham conforme to the duetie of the preist Besydes this which is the verie meaning of the Spirite of God the Relatiue him maketh all that preceadeth to be vnderstand of Abraham in coÌ„sideration that there is no mention of any other but of AbrahaÌ„ only Now I resson sayeth this Doctor on this maner Read all the Euangell quhare our Sauiour vsed the Preisthede of Mechisedec declaring him to be ane preist according to the ordour of Melchisedec but in ye latter supper quhair he maid oblation of his precious body blude vnder the forme of bread and wyne prefigurat be the oblation of Mâ—â—â—hisedec than are we compelled that our Sauiour maid oblation of his body and blude in the latter Supper or els he was not a preist according to the ordour of Melchisedec Albeit that heretofore I haue declared sufficiently all that beloÌ„geth to the explicatioÌ„ of this place yet shal I not werie to adduce somwhat for the more cleare vnderstaÌ„ding of the place and coÌ„uicting of the gros malicius and blind ignorance of this Author What a madnes and phrenesie shall we think it in this Scripturer that he can not content him self with this that the Spirite of God hath teached vs The author to the Hebrewes hath declared the wordes of the Psalme and hath pretermitted nothing apperteaning to the similytude and comparison of our Sacrificator Iesus Christe and Melchisedec The Psalmist no dout in the forenamed Psalme vendicateth and attributeth to our Sauiour the dignitie of the kingdome together with the progatiue of Eternal preisthead hauing spoken of his kingdome in the fourt verse he discendeth to his preisthead where he sheweth his preisthead to be farre different from the preisthead of Aaron being such an as should not now be after the ordoure of AaroÌ„ but after the ordor of Melchisedec SecoÌ„dly he sheweth it to be firme and stable planted by the authoritie of the Eternall who shall neuer be strucken with repentance that is the thing he hath ones decreed shal not alterre nor change then doeth he adde the orackle which doeth not consist in oblation of bread and wyne nor yet is it added thou art a preist according to the ordour of Melchisedec to signifie any such thing as thou fondly diuisest but to declaire the perpetuitie and the qualitie of his preisthead as the author to the Hebrewes doeth plainely witnes declair and expone First then we haue here the kingdome and the preisthead giuen by God vnto our Sauiour so that he is bothe king and preist By the kingdome we vnderstand that power that is giuen to him in heauen and in earth to gouerne defend his subiectes to be auenged vpon his enimies The office of the preist is to instruct in the feare of God to intercead for remission of sinnes to pray offer which offices the Euangelist doeth plaâ—nely witnes that Iesus Christe hath fulfilled And therefore ye do manifestly belie the spirit of God And where ye affirme that Iesus Christ did no parte of the office of Melchisedec vnles we grant that he did offer vp him self vnder the formes of bread and wyne that is a manifest vntrenth For that Christ is king preist wes the office of melchisedec that his preisthead is eternal and not temporal as the preisthead of AaroÌ„ wes is proper to Melchiesdec that Christ doeth blesse his elect not curse them wes also the office of Melchisedec and all these I suppose ye wil confesse Iesus Christ hath done yet doeth These two offices in Moyses and Aaron being distinguished are ioyned in Melchisedec the Type and figure of our Sauiour in whome they be not onely ioyned but perfected Secondly as the kingdome and preisthead are not giueÌ„ to him by man but by God as we may collect of this that the Lorde sweare This obserueth the author to the Hebrewes when he sayeth no man vsurpeth any honoure but he that is called as Aaron So the Sonne of God being Lorde of all abydeth the appointment and vocation of his Father to the great shame and rebuke of the Popes that no les impiuslie nor impudently taketh and vsurpeth the crowne of the kingdome and the myter of the Bishopprie and preisthead to them selues without commission or laufull vocation And therefore moste iustlie shall it be said to them they reigne but not of the Lorde they are preistes but not the Lordes Thridly this preisthead is assigned with a great ceremonie and by a certane Religion established that with one Solemne othe which peculiarly coÌ„ueneth to our Sauiour and is diligently noted in the Epistle to the Hebr. others preistes sayeth he are made without any othe but this preist is made by the othe of him that said to him the Lord hath sworne shal not repent him thou art the eternal preist that by two things that can not be moued the promes and the othe by the which it is impossible that God shal lie we may reteane the most firme confort of our faith conceaued of the preisthead of Christe that with a steadfast esperance we may enter in the inward partes of the Sanctuarie with our Sauiour Feardly this preisthead thus confirmed with an othe can not be changed nor transferred but shall remaine firme and immutable For it is plainely said and he shoulde not repent him This steadfaste perpetuitie of the preisthead of our Sauioure is obserued and declared by the Apostle many preistes sayeth he wes made vnder the Lawe because they might not remane being subiect to death but our preist no wayes being subiect to mortalytie hath an eternall preisthead The worde vsed by the Apostle I haue noted before and the proprietie of it And in this we may obserue the difference of the preisthead of our Sauiour from all other
outward and externe which can not be gouerned by the dead and in this consideration requireth multitude and succession since no man can haue an Eternall preisthead being subiect to infirmitie and corruption So that the necessitie moueth that may were made preistes The preisthead of Christe is such that it can not be stayed by infirmitie retarded by diseas nor impeded by death But in the death rather appeareth cheiflie he hauing thereby satisfied to the iudgement of his Father and reconciled vs againe so that yet stil he is able to susteane the duetie and performe the office of preisthead euen now sitting in heauen at the right hand of the Father and interceading for mercy to vs whereby we are admonished that the preisthead of Iesus Christe is of a spiritual nature not cōsisting in any outward forrane and beggerly ceremonies which cā in nowise appease the wraith of God This our Preist neuer fainteth in the execution of his office euer leauing to call vpon God for vs. Now considder what ignominie it is to this Preist and his office that a certane shauelinges shal intruse them selues in his office and proudly take vpon them the office of mediation betuix God and man as that our Sauiour ether were negligent or then vnable to discharge him of his office Now in this that is said after the ordour of Melchisedec we shal obserue that there wes neuer from the beginning any sorte of preisthead of that nature that it might be any wise alterred changed or innouate at the appetite of any man but euer restricted to a certane ordour and that by God So that now as it is easy to vaine ambitius mē of arrogant stomaches to diuise innent preistheades and ordoures at their owen pleasure it is euen al 's easie to reiect them Last shall we obserue the diuersitie and dissagrement of this preisthead with it of Aaron which consisteth in vmbers shaddowes figures rytes and ceremonies altogether in them selues vnprofitable and vnable to obteane remission of sinnes and to pacifie Gods wraith yea and the which now in respect of the infirmitie of it by the which it wes astricted to a certane pluralitie multitude succession is vtterly abolished And now a Sacrificer is placed all societie fellowship and company being remoued For the cause taken away the effect muste cease The cause of pluralitie wes death from the which our preist is exempted Conferre this that we haue here adduced with the sayinges of the Apostle Hebre. 7. And all shal be made manifest that this Author goeth about to trouble Where first the Apostle exponeth the name which is Melchisedec meaning the King of Iustice. Secondly the place of his kingdome which is Salem that is quietnes and peace For in his kingdome onely is tranquilitie as is written there is no peace to the wicked and by the Apostle our Sauiour is called our peace Thridly is set furth his generatiō which can not be declared he being without Father mother and Genealogie Feardly the perpetuitie of his kingdome and preisthead nether hauing beginning nor yet ending remaning the preist for euer and made lyke vnto the Sonne of God Fyftly the dignitie and prerogatiue of his preisthead in that that he receaueth teindes of Abraham the Patriarck and the appointed Father of all faithfull Last the office of his preisthead in blessing Abrahā hauing already vsed him self liberally as became a King in receauing him and his company to banked These thinges how properly they conuene to our Sauiour it is more easy to considder nor that I neid to apply them particularlie Now pas thy way fond and vane Papist and adde that which is impius wicked and deuillishe I regarde not how many thou haue to be companions in thy error The Scollers of Christe beareth that reuerence to their maister that where as the Spirite of God kepeth silence they inquire not as we may obserue by the exemple of the Author to the Hebrewes who suteth nothing of Father mother nor Genealogie of Melchisedec but seing there wes none expressed by Moyses he bothe willingly misknoweth it yea and willeth that we shall not inquire of it hauing before our eyes that moderation and sobrietie we oght to haue in reading and exponīg of Scriptures neuer to inquire further in the holy mysteries thē Gods holy spirit doeth teache vs. Wherfore we neid not to declaire any cause why nor to what ēd Melchisedec broght furth bread wyne since the spirit of God declareth it not alwayes that that we haue spoken of the refreshing of Abraham we haue followed the iudgement and coniecture of Iosephus and Crysostomus lyke as in Hosting we know how thankfull it is how great plentie of wictualles soeuer we haue to be refreshed with freshe meates and drinkes Now good Reader how captiuslie this wranglare of Scripture trauelleth in this mater considder with thy self I know wel ynough what he braggeth of some of the Ancients that abuseth this place of Melchisedec But let no suffrage of antiquitie draw vs from the commentarie of the Spirite of God who in a mater of so great weight wold not haue pretermitted the oblation of Melchisedec if it could haue serued anywise to the purpose Hereby Sire ye may vnderstand sufficiently that to be a preist after the ordour of Melchisedec is not to offer vp bread and wyne as ye falsly alledge Melchisedec to haue done but this to be referred to the stabilitie of Christes preisthead and eternitie of the same as I haue declared at large so that we may collect the dout of Iames to be moste reasonable douting Gif he maid oblation of bread and wyne for vther wayis As he sayeth zour argument can haue na apperance We shal obserue in lyke maner the vanitie of your answer to his dout assuring hī moste vntruely that the Scripture speikis it sa plaine that it leifes no place to dubitation And where as it is appointed to you to brīg furth the wordes of the Scriptures ye as altogether vnmyndfull of the purpose that ye haue in hand passeth your way and bringest in a similytude hauing nothing to do with the mater Firste ye should haue broght the wordes of the Text and by them prouen that Melchisedec offred bread and wyne to God which is declared to be fals and vntrew and then pereuenture your simylitude of the tree in a shining and bright Sonne casting his vmbers according to the multitude of the brenches might haue had some probabilitie by the which similitude ye go about to proue that euerie thing in the olde Testament is a figure of some what in the new which I am assured thou can not iustifie vniuersally no not in the thinges that be verie figures in euerie point For howsoeuer euerie leaf of the tree hath the shaddow corespondēt vnto it yet I am assured there be many tīhgs in the figures of the olde Testament which can not be attributed nor in any condition conuene
and long aiges and so furth â–ª There is no faute with God who hath giuen vs his Law laide it before vs hath kept nothing back of his will and holy mysteries but hath in all pointes sufficiently reueiled them Thus we be conuicted moste worthy of induration being the Authors of this defection from him and contempt of his reule and Lawes The Second vntreuth is this that ye affirme your masse to haue continued this 1500. yeares since it is prouen no such impietie to haue bene knowen in the tyme of the Fathers and all their meaninges to be referred to the holy and blissed communion Now followeth the Second head of the new Testament where this Author writteth thus It is writtin in the Euangel the ê“mes quhilk our Sauiour maid to his Apostles and to all vther faithfull Ministers in the Kirk of God to the end of the warld on this maner I sall pray the Father and he sall giue you ane vther conforter that may byde with zow for euer the Spirite of veritie quhen was this promes fulfillit of our Lorde Iesus Christe towardes the Spirite of veritie to his Kirk and faithfull Ministers Gif all the ministers of the same and all vthers of Christes Kirk hes beleuit vniuersally in perpetuall Idolatrie sen the tyme of Christe to thir oure dayes And thus concludeth this Author that he is compelled by this argumeÌ„t to affirme that the masse is no Idolatrie or then the Lordes promes hath not bene fulfilled according to the Scriptures for we are assured sayeth this Author by all writers that the masse hath bene vniuersally approuen in all aiges yeares and tymes euer since the tyme of Iesus Christe our Lorde to these our miserable dayes Of the promes of God we dout not of the performance of it we be lykewise assured but your masse to haue bene thus vniuersally receaued and approuen since the tyme of Christe till this aige this is a manifest vntreuth for the Ancients neuer knew it nether yet did euer the Greik Church receaue or authories it yea euen in this our aige yet still hath no priuate masse ye faill then in this and is miserably abused taking it to haue bene vniuersally receaued since the tyme of Christe till these dayes which is a greatlie and thereupon I wil ioyne this Issue with you that ye are not able to proue your masse euer to haue bene erected in the occidentall Church till the tyme of the supremacie of Rome till the tyme that the Bishoppes of Rome inuaded and vsurped the impyre and tiraÌ„ny aboue their brethren What assistance they haue had of the Spirite of God promest to his Church their doctrine workes testifieth the iust plague vengeance and damnation of that great whore that sat vpon many watters which now hes ensewed doeth witnes I will send you to the Reuelation of Iohn where ye shall finde your mother the whore of Rome so painted furth with her cullors and properties as if he had euen luked vpon her and all her filthy and horrible fornication the cuppe declared whereof she had impoysoned the Princes about her Shall we think that albeit God gaue ouer this stinking vyle and common harlote in her owen vanitie suffred her to go a whoing as he threatneth the doughter of Iudah by the Prophet till the measure of her iniquities be fulfilled Shall we think I say againe that Gods holy Spirite is not with his Church with the Greikes it is manifest who euer did see the impietie of Rome and neuer did receaue their constitutions yea and here in these partes of the occident no dout but in all aiges hath bene men that hath withstaÌ„d such impietie as we haue Larentius Valla arguing that saite of a manifest vntreuth and rapine where he proueth all to be lies that is vainted and blawen by the Romanistes of the donation of Constantine Emperour and so consequently may be easylie gathered that they inuaded tirrannycally rauenuslie other mens possessions be lyke the Emperour being occupied in the orient and others hath bene that hath noted the wickednes and impietie of that saite as their owen Histories lyke as we shall neuer seik nor lay against them any sharper probation nor shal be drawen out of their writers and especially of them that hath bene moste quicke and sharpe against their impius doctrine The Names of many we haue not that place might be to the great silence forewarned by Ihon and it is not to be douted but God had his owen in all tymes albeit vnknowen to man according to his answer to Eliah I haue left to me Seuen thousand that hath not bowed their knie before Baall This shall suffice for answer to the Second head of your persuasion Now let vs come to Vincentius Lirinensis an Author in verie deid vnknowen to me at the tyme when I did firste read your treatie and so wes driuen to inquire of others if they had at any tyme ether redde this Vincentiê° or herd of him they could shew me nothing but appeared to be glaid neuer to haue had any thing to do with him Last of all within a short space I require of him at one of our brethren who shew me the verie way to come by him the way wes this to ask of him at some freir or monk which wes hard to finde in this great raâ—itie and scantues of that byke I thoght well with my self he had bene a Dortor man howsoeuer he hath bene a throt cutter This way at last did I atteane to my man and pull him out of the Dortor to the battell againe and shuke the Coul from him to make him for his firste profession the warre for in the beginning of his laudable so speaketh of it this Author as he had bene his Armor bearer he dissimleth not that he had receaued wages and I dout not but he wes worthy of them wearied alwayes with the trauell and his handes litted with blood spilling he giueth him to be a Monk in some Eremerage belyke for there wes no other Monkes in that aige if he be so olde as this Author pretendeth where he might appease God Sacrificâ—â— Christiane humilitatis by the Sacrifice yet alwayes of no masse but of a Christiane humilitie Well he proceadeth and giueth the thre notes whereby a godly doctrine shal be discerned and tryed from vngodly and superstitious antiquitie vniuersalytie and consent which being ioyned with the fundation of trew doctrine proceading from the Spirite of God no dout may moue muche to cause the doctrine to be embraced as we se the people of Sichar firste moued by the wordes of the Samaritane woman to beleue Christe but after they had herd them selues then pronounce they plainely that not for her â—ermone they beleued but we haue herd him speake and we know him to be Christe the Sauiour of the world If the wordes notes of your Dortor man shal be thus taken I will go
assured that the Deuil hath these thre notes antiquitie vniuersalytie and consent â–ª that ye require in a godly doctrine so of your doctrine may conclude the Deuill to be God and his doctrine to be godly yea and a great iniury is done to him in that that he is eiected since he may enter in iudgement and plead his cause laying for him antiquitie vniuersalytie and consent foure thousand yeares ringing â—mongest the Gentiles but haue ye neuer red that the way is strait that leadeth to Saluation and few enters by it but the way that leadeth to perdition is ample and spacius and many shal enter in it Now hauing particularlie refitted your notes in the which ye earnistlie reioyce and applye to the masse moste vntreulie I wyll conclude that albeit the masse had all antiquitie ye can pretend vniuersalitie ioyned and consent all this is no thing we haue not to do but to weip and beuaile our Synnes and iniquities in punition whereof the eternall of his great Iustice powreth furth his wraith stryketh his people with blyndnes permitteth them to rynne headlynges to perdition and a whooringe after Idolatrie and I beleue to haue prouen sufficientlie there wes neuer a greater nor the masse all kynd of impietie being conteyned in it and it not vnlyke to Hydra Lernea spoutting furth her poyson to the infection of all Secundlie we haue to Iudge it wicked and abominable since it hath not the fundation in Scripture For all thing schorlie that is inuented by man to the worshhipping of God is Idolatrie and abomminable according to our first proposition The Virgines Martyres and Confessores nether did approue the masse nor yet suffer for it but for the testimonie of the name of Iesus Christe And the profession of his faith with all constancy now in this aige when it hath pleased our God to discloise the horrible wickednes of it how many haue we sene offre there lytle finger to the fyre for it And thow thy self glorious Doctor if thow were not at thyne ease in all securitie and quietnes thow should not thus blaw of it and the tryal of fyre were sett vp to thee I fear thou should schrink and desyre some tyme to adwyse In the confutation of thy masse nether cleane we to antiquitie nor vniuersalitie nor yet consent but affirme constantlie that it is the duetie of euery man to refelle reiect and condamne it by the Scripture of God lyke as we haue in that the constant vniuersale coÌ„sent without any variaÌ„ce schisme or diuisioÌ„ of the moste part of all Christindome and so may boldlie pronunce it one accurse and vtterlie to be exterminated out of al realmes which work as God hath begunne of his infinite mercy so will he conduct it potently to the praise of his holy Name the confort of all godly the erecting of the Tabernacle of Dauid aÌ„d reparation of the ruines thereof Amen Haste Lorde and tary not FINIS TO this treaty of the masse this Author subiuneth a certane addition which he tearmeth appendix and that of the ceremonies and orations that be vsed in the masse going about to proue them institute made and appointed by the Ancient godly Fathers which as partly manifestly fals partly wicked impius vnlearned and blasphemus I haue iudged vnworthy of any answer and will send him to these common sanges that be sung euerie where at Tables paynting furth declaring and geuing to euerie man his owen parte aÌ„d portion in this dissaguised masque in such sorte that not without moste iuste cause it is compared to a beggers cloik being thus patched and clamped of so many peaces so many variant diuers and sindrie cullors Vaine it were and superfluus to me hauing already confuted the whole hauing refelled his eight confirmations whereof he braggeth so much to trauell herein In consideration that plainely he granteth all these ceremonies prayers and orations to be inuented by men set to and added by men to this monster and fynally nowayes to leaue to Gods commandement and worde and so shall we shortly conclude the masse to haue nothing to do with the institution of our Maister and Sauiour nether in the substance as I haue plainely prouen by the Scriptures Counciles and godly Fathers nor yet in ceremonies and prayers as is her confessed by you Sire and so moste iustly we haue reiected it and iudgeth it to be the greatest abhomination that euer wes inuented by Sathan and the moste haynus Idolatrie that euer entered in the Sainctuarie and Church of God Lorde oppen his eyes that he may see So be it Imprinted at Edinburgh by Robert Lekpreuik and are to be sould at his hous at the nether Bow Anno. 1563. Cum priuilegio Ite Missa est Ire licet missa hinc quo debit ire remissa est Nempe ad tartareum trans phlegetonta Patrem For thre reasones it may seme straÌ„ge why this Author suld vndertake this charge Ane answer to the firste reasone wherein is declared why this Author may seme prolixt and the Abbot breif short Why the authour must insist on euery place Ane answer to the secoÌ„d head Answer to the 3. head Prou. 23.9 Prou. 26.4 Math. 7.6 Why cheiflie the Abbotes boke is answered What wes the fame and estimation amoÌ„gest the Papists of the abbottes boke The curages of the depeÌ„deces vpone the abbotes boke rebated The abbot without al exemple of any godly renuÌ„ceth godes mercies 1. Reg. 18 28. A comparison betuixt Balams preistes and the Popes An great swearer is alwayes suspect of gret falshead If the Abbote appereth enraged in writiÌ„g what wold he shew hiÌ„self in speakiÌ„g A bold shamles assertion of the Abbotes Whither AbrahaÌ„ had a coÌ„mandement to make an Alter The maner of offerrings of the fathers alwayes oÌ„ Alters A similitud of the knoweledge of the clene and vnclene beastes and of the ordinance and will of God knowen in the alter making Rom. 1â— Isay. 53. Hebr. 11. Lauboring of the ground and reping bringing vp of cattell by God vertious exercises pleasing God The tree of lyfe in paradise wes a sacrament of immortalytie The Sacrifices were coÌ„manded by God vnto Adame not inueÌ„ted by him self althogh no expres mention be made thereof when nor how it wes God is not delyted with onely externe worshipping Therfor the godly Fathers worshipped him iÌ„ Spirit in their sacrifices Cerimonies The allowing of the fact declareth that whiche otherwayes is omitted Because it wes accustomed of al meÌ„ to offer therfore their wes no dout of the precept ther of The nature of hypocrites is greatlie to esteme their owne inuentions to coÌ„tent the ordinance of the Almighty Leui. 10. Iudi. 8. Iudi. 17. 2 Sam. 6. 1 Sam. 15 Obedience can not be without coÌ„mandement A similitude of our seruandes Rom. 14. Collo 2. The inueÌ„tions of men amoÌ„gest Papistes are moste perfyte seruice of God Whatsoeuer is not commanded vs in worshipping of