wather with Wine he might peradventure be instructed by the ancient Idolaters who 〈◊〉 celebrating their sacrifices were wont in a Chalice to consecrate Water with Bread especially upon the Festivals dedicated to the Sunne which the Persians worshipped called by them Mythros And in the Feast of the Nephalies they also used Water for sacrifice With this comparison Iustin in Apolo 2. Iustine Martyr relates the custome observed amongst Idolaters by Christians in the consecration of Bread Wine and Water by the one which is to say by the Idolaters in the name of their Idols and by Christians in the Name of their True God And yet this first corruption in the administratioÌ„ of the holy Sacrament by the mixture of water with Wine persevered not without contradiction Inno. lib. 4. cap. â—â—de officio Dissal For the Greekes were of a contrary opinion and that it was not requisite to brew water with Wine neither would they herein follow the Alexandrian corruptions Amarcanus was of the same opinion as Alexander affirming that the mixture of water with Wine was necessary Scotus the subtile Sophister absolutely denied that it was necessary to mingle the water with the Wine because saith he it cannot then be changed nor transubstantiated into Blond except the same were first changed into Wine Some others more ingenious laboured to interpret this Institution of Alexander by alleadging that the wine was coÌ„verted into blood but as for the water it was transubstantiated into the water that came out of Christs side This first corruption of Alexanders gave occasion of many other succeeding abuses For some other more profound Impostors devised to mingle with the wine bloud that was taken from yong Infants wherewith to besmeare the bread of the holy Supper of Iesus Christ as the Cataphtigians August lib. d. Hâ—cret ca. 26 64. who brought in a kinde of transubstantiation of wine into bloud really and corporally Some others added cheese thereunto Epiphan lib. 2. tom 5. haevet 49. called Artotirites which is to say Cheese-bread-mongers Certaine also abusing this holy Sacrament in stead of wine put in water under pretext of the greater abstinence Others had an Institution of steeping bread in the wine the which custome the Messalians also retained in their Missal sacrifices For another detestable corruption of this Sacrament some Popes of Rome forbade their Messalian sacrificers not to administer to Christian people whom they call Lay-men the Body of Iesus Christ in both kindes but onely under the sacred signe of Bread and not of Wine which they reserved for their Messalian sacrificing Priests Is not this corruption directly against the holy Gospel and Institution of the Supper of Iesus Christ ordained and commaunded that all faithfull men should eate his body drinke of his blood When he tooke the Cup did he not use these proper words Drinke all this Wine in memoriall of my Bloud shed Vsed hee any other words for the eating of his Bodie in the symbole of Bread then hee did of his Bloud under the signe of Wine Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. For if wee compare the sacred signe ordained by God in the Church of the Israelites being a Figure of the Communion of the body of Iesus Christ which was the true Paschal Lambe whose flesh was ordained to bee eaten without exception of persons so they were circumcised was there ever any difference in the eating of the Paschall Lambe and the celebration of the Passcover among the Iewes betweene the Levites being of the race of sacrificing Priests others of the common people To bring in another odious corruption the Messalians instituted in their Missal-Idolatries to sacrifice and offer the Body and Bloud of Iesus Christ reiterating by this means the sacrifice fully consummated by Iesus Christ which cannot bee reiterated because it was not according to the forme of Aaron but of Melchizedec the Eternall Sacrifizer and Priest 1. Cor. 11. without leaving any successor As also when the Apostle admonished the Corinthians to celebrate sacredly the Supper of Iesus Christ were they commanded to sacrifice No but to eate communicate together of the Body to drinke of the blood of Iesus Christ The beginning of the Supper was not to kill or immolate or to sacrifice any beast or oblation to God but onely to eate and drinke at his holy banquet prepared for us by Iesus Christ the Eternall sacrifice and sacrificer who reserved onely for himselfe this Eternall Priesthood yet neverthelesse hee left unto us a sacred Institution of a banquet set before us in the Bread Wine which represent his Body and Bloud After these above-named corruptions Satan a diligent Babylonian Architect employed all his power and means to rayse an inexpugnable Fort of Idolatry to the end that hee might wholly demolish and subvert the kingdome of Iesus Christ when hee undertooke to suborne the Masse in stead of the holy Sacrament of the Supper as wee will briefly produce and so clearely that the most hard-hearted Pharaohs inveterated in their ancient Idolatries shall by the trueth of Histories acknowledge their errours and abominable Heresies CHAP. IX The ancient Religion of the Romane Empire BEfore my deciphering of this labyrinth of Errour The Romane Emperors and their Priests wherein the Messalians did so loose themselves I thinke it verie requisite succinctly to lay open the ancient Religion of the Romanes during the reigne of the Occidentall Empire and of the Emperours usurping both the Temporall scepter the dignitie of high Priests superintendents over the Romane Church and Religion All of them as well as my selfe will confesse that the ancient Romane Religion was either wholly or for the greatest part instituted by Numa Pompilius the second King of the Romanes about seven hundred yeeres before the Incarnation of Iesus Christ Titivill lib. 1. deca 1. Then were your high Priests invested which afterwards were reduced to a certaine number even to foure then the number was augmented to eight and afterwards by Silla to fifteene In the Colledge of Priests Ecuestell lib. de Magist. Rom. there was one Pontifex Maximus who was chosen by the other inferiour Priests of their Order and dignitie even as the pettie Priest purple-Cardinals make the election of their great Romane Pope out of their place order and dignitie This Pompilian Relig on was so religiously observed by the Romanes from father to sonne as it was never possible to irradicate or supplant it but it continues even to this day as every one shall manifestly discerne by this succinct Narration To confirme this point no man can be ignorant if ever he read the Romane Histories but that before the Incarnation of Christ there was not so much as one King Confull Dictator or Romane Emperour instructed in the Law of God but all were Idolaters and Infidels observing the Religion of that Magician Numa Pompvius For since the Incarnation of Iesus Christ for the space
and marks of assurance of the thing signified wherein Gods power is the more renowned exalted in really giving us what by the sacred signe is represented by the vertue of faith and of the holy Ghost as if the signe it selfe had beene really transubstantiated by some occular miracle For the Sacraments comprehend in them more spirituall then carnall sense For this reason God by his Prophets ever blamed his people of Israel for understanding the sacraments too carnally as succinctly we have before declared But tell me O Missalians when Iesus Christ made it known how himselfe was the true bread of life descended from heaven to conferre life eternall how these sacramentall words of eating his flesh and drinking his blood were to be understood wherewith the Capernaits your Predecessors were scandalized The interpretation of Iesus Christ touching the eating of his body did he teach us in this interpretation that to eate his flesh should be meant by a little round transubstantiated host that the round host of flower and the wine is no more bread or wine but accidents without substance Is this your abhominable magicke the doctrine of Iesus Christ Nothing lesse But Iesus Christ like a true and heavenly Lawgiver who can onely sincerely interpret his owne law made answer to the Capernait Doctors how they were grosse and carnall minded Iohn 6 minding only the flesh as you Missalians doe though the flesh alone profits nothing alleaging how his sacramentall words were spirituall The flesh saith he profits nothing but the spirit quickens As also O Missalians how can you religiously accord your transubstantiation with the doctrine of Iesus Christ which promiseth and assureth eternall life to those that shall eate his flesh and drinke his blood if you conceive these words carnally For you cannot be ignorant but that your owne bodies when they have devoured these round transubstantiated hosts into flesh and bones drunke and taken downe the transubstantiated wine into blood notwithstanding live are mortal through the necessity of the law Wherefore eternall life promised by this communion cannot be understood by a mortall body or flesh And therefore of necessity you must needs acknowledge for the most sacred interpretation that to eate the body and drinke the blood of Iesus Christ must have reference to a spirituall and heavenly life and that the flesh profits nothing but the spirituall words the communion of the body and blood of Iesus Christ by faith and spirit give eternall life This interpretation is many times recited by the holy Apostle Saint Iohn when Iesus Christ himselfe useth these words Hee that comes to mee shall never hunger he that beleeves in me shall never feele thirst but have eternall life Are not these termes intelligible enough to expresse this holy sacrament of the communion of the body blood of Iesus Christ without running to your magick of transubstantiation Another interpretation of the holy Doctor and author of the sacramentall law is described Comparison of Baptisme with the Sacrament of the Supper Iohn 3. when Iesus Christ was interrogated by Nicodemus of the meanes how a man might be regenerated and borne anew Is it possible saith Nicodemus that a man can returne again into his mothers wombe Did Iesus Christ answer this demand by affirming that in the holy Sacrament of Baptisme the water was converted into the body into flesh and blood and transubstantiated in a carnall womb to be there againe ingendered and regenerate Was there not also as great reason according to your Magicke to have returned this answer as well as in the holy Sacrament of the Supper for by the one of these two Sacraments we are regenerated and by the other nourisht Now regeneration is as admirable to humane wisdome as nourishment for conformable to humane and carnall judgement it may seeme unpossible that we can be twice engendered and begotten But our good God useth the like interpretation of Regeneration as of the communion of his flesh and blood which is that these sacramentall termes must be spiritually conceived and not carnally for the flesh profits not but the spirit quickens What is of the flesh is carnall what of the spirit spirituall The holy Apostle 1. Cor. 11. relating to the Corinthians what hee had received from Gods hand admonished them of the comming of Iesus Christ during the expectation whereof hee commands them to communicate of the body and blood of Iesus Christ by the fraction of bread and the cup of benediction called the new Testament new covenant contracted by the blood of Iesus Christ wherefore seeing wee are assured of the 2d comming of Iesus Christ being ascended up into heaveÌ„ set at the right hand of God his Father till the day predestinate that hec shall returne to judge both the quicke and the dead how will you reconcile this passage O Missalians when by the magicke you utter you make him descend and returne the body of Iesus Christ in flesh and bone before the time preordained for his second comming This Magicke was by you restored since the first author of your Missall Sacrifice Numa Pompilius Numa Pompilius ut populum Romanorum sacric obligaret volebat vidâ—ri sibi cum dea Algeria congreâ—â—us esse noclurnos ejusque monituâ—e quae ccepia dij immortalibus sacra sorent insti â—uere Val. Max. li. 1. cap 3. Iohn 19. Exod 12. Numb 9. Corruption of the holy Sacrament who by his magicke divulged that he made his Nymph and Goddesse Egeria come downe fro heaven as also his Jupiter Elicius by whose meanes there were celestiall secrets and mysteries revealed unto him If by your magicke the round consecrated host was transubstantiated into the true reall body of Iesus Christ the bread being no more bread but the true body how came you to be so presumptuous to breake and teare in peeces the body of Iesus Christ according to the invention of Sergius the second of that name your predecessor Romane Pontife Are not you farre more execrable executioners then your predecessors Lieutenants of the Romane Church which crucified Iesus Christ yet they never tare nor rent his body in peeces as he prophesied And notwithstanding you are not contented to have broken it into three peeces but in your Missall sacrifices you presume to drowne steepe one portion in wine transubstantiated into blood to be swallowed and drunke To confirme your Magick of transubstantiation why tooke you no order to preserve from corruption your little round printed Hosts which you keepe and lay up so curiously in reliquaries and boxes after they are transubstantiated into flesh bone and into the reall bodie of Iesus Christ Against transubstantiation Is it not an abominable heresie to beleeve that the bodie of Iesus Christ is capable of corruption Nay and oftentimes is eaten by Wormes Weasels Rats and Mice Can you interpret this to be an accident without substance When your Hosts become many times
that the Bread is his body and the Wine is his blood he also said that himselfe was the Bread of Life the living Bread that hee was the living Bread come down from Heaven Further hee sayes That hee who eates of that bread shall live eternally Doth this inferre by the word Est that Iesus Christ is converted and transubstantiated into bread and that hee is no more Christ but an accident without substance O abominable heresies have you any more reason O you Missalians to interpret these words carnally This is my Body to transubstantiate the bread into the body then when hee testifies that himselfe was the bread to transubstantiate him into bread coÌ„sidering that it is written how the communion of this bread gives eternall life Iesus Christ said Hoc est Corpus meum hee also sayes of himself Math. 15. Iohn 6. Hic est Panis qui de Coelo descendit in both these places is not this word est used And yet must we needs hereupon inferre a transubstantiation in stead of orthodoxally interpreting the same by a Metonimy and familiar comparison of bread to Iesus Christ that we might apprehend how eternall life was given us by him and likewise by him our spirituall food is ministred even as by bread a nourishment corporall Howsoever wee must alwayes have recourse to the true expression of Iesus Christ the absolute Law-giver and Author of this holy Sacrament who expounding his owne institution saith in the first place that hee is the Bread of Life then afterwards hee sayes that this bread is his flesh his body Iohn 6 which 〈…〉 offered for the salvation of the world Hee said His 〈…〉 meate his blood true drinke he sayes that whosoever eatâ—s of his flesh and drinks of his blood hee will remaine in him How doth hee himselfe expound this Manducation Iesus Christ by his owne words expresseth himselfe Whosoever comes to me shall never hunger and hee that beleves in me Iohn 6. shall never thirst Is not this a true eating and a true drinking never again to be hungry nor never to thirst Must wee not in this have faith which consists in spirit To addresse our selves to Iesus Christ our celestiall bread our spirituall drinke wherewith to bee satisfied for ever to quench our thirst of sinne perpetually must we runne to the Magicke of transubstantiation and forge an accident without substance Wherefore O Missalians doe you presume to invent any other interpretatioÌ„ then that of Iesus Christ who witnesseth that the flesh profits nothing but the spirit quickens and that his words are not carnall but spirituall giving spirit and life by faith and confidence that hee is the Saviour of the world incarnate dead and crucified to purchase for us eternall life Iohn 15. and then raised up againe hec ascended into heaven sits at the right hand of God his Father remaining an eternall Priest Propitiator Mediator and Redeemer To returne to this terme est that does so molest the Missalians braines that they dreame out of it a transubstantiation If Iesus Christ uttered how hee was the true Vine Iohn 4. that God his Father was the Keeper that we are the Branches Can wee hereupon conclude by this word est a Magick of the transubstantiation of God into the keeper of a Vine of Iesus Christ into a Vine and of our selves into branches If Iesus Christ was said to be the immaculate Lambe that wipes out the sinnes of the word Iohn 16. can wee hereupon induce a transubstantiation If Iesus Christ said that hee was the doore of the sheepefold by whom wee must enter to be saved And that hee is the good Pastor and wee his sheepe Must wee needs so straine wrest these places of the holy Scripture as to thinke it necessary because the word est is mentioned to beleeve a transubstantiation When Iesus Christ admonished his Apostles Math. 5. saying that they were the salt of the earth did hee therefore transubstantiate or convert them into Statues of pillars of salt as hee did Lots Wife Genes 19. If Iesus Christ said by his Apostles that we are the Temples of God 1. Cor. 5. 2. Cor. 6. in which the Holy Ghost inhabits must wee therefore imagine that we are transubstantiated into a masse of stone If the holy Apostle writt 1. Cor. 10. that Iesus Christ is the Rocke out of whom came living water to wash and purge us from our sinnes must wee wrest out of this a transmutation and transubstantiation of Iesus Christ into a Rocke or a materiall stone If the holy Apostle testifieth 1. Cor. 12. that we are the Bodie of Christ may wee by this inferre that we are translated now no more men but transubstantiated into an accident without substance I readily foresee O you obdurate Missalians that you will object all these pre-alleadged places wherein this word est is make no mention of the Sacrament which must the more exactly bee observed in that these be sacred mysteries ordained of God which is most true And this word est is not onely found in the holy Scriptures formerly cited but when wee speak of holy Sacraments first instituted by God for his people of Israel it is written Genes 17. that Circumsicion is Gods alliance and Covenant In the other holy Sacrament of the Communion of the Paschall Lambe was it said that the Lambe was the Passeover Exod. 10 13 which is to say the passage But shall wee induce hereupon a Magicke of transubstantiation Will you not confesse O Missalian transubstantiators that in these passages of the holy Scriptures speaking of holy Sacrament that this word est can not bee otherwise interpreted then to signifie some reall performance Genes 17. and that Circumsicion was a signe a marke of the Covenant and alliance contracted by God with Abraham The Paschall Lambe was also a sacred signe of the passage Num. 10. Psal 68.24 Mat. 21. Iohn 2. for a remembrance of their deliverie out of Egypt The Arke of alliance for another Sacrament of which it is writteÌ„ that it is the truth power of the Lord Must wee understand by this that it was transubstantiated into the reall Majestie of God Wee must wee must I say interpret the holy Scriptures with discretion and in humilitie without sophistication and without Magicke soundly to apprehend the conception of words and not sticke so close to the letter which kils but receive the Word of God in lively spirit If then the sacred Arke is called the Lord and nominated God because in it hee exercised his omnipotent power and declared his Oracles and mysteries by exteriour signes to draw the Israelitish people to bee mindfull of God and to feare and obey him If Iesus Christ also said that hee was bread which came downe from Heaven the bread of life the wine was his blood that the Cup is the New Testament by the externall signes of bread
wine to give us to understand that our life and saving nutriment depended onely on Iesus Christ and that by his death and bloodshed we have assurance of eternall life even as Bread and Wine serve for corporall nourishment and that he meant and ordained these sacred signes to bee to us for Sacraments to approve and confirme our faith Did he determin we should hereby Capernice and Nicodemize to enquire or make doubt of Gods power how it is possible to eate the body or drinke the blood of Iesus Christ how we can possibly be regenerated and borne anew Seeing the promise was made unto us by the word wherefore have you O Missalians conceived a carnall taansubstantion destrusting in the incomprehensible power of God May it not suffice you simply to beleeve that the body blood of Iesus Christ was really and sacramentally offered to communicate thereof for our spirituall nourishment and to grant us eternall life through the Bread and Wine consecrated with giving of thankes the Bread being truely his Body the Wine his Blood which we must worthily receive by faith puritie of cōscience as sacred signes markes of the divine Caracter without searching too subtilly after the meanes other then the plaine interpretation of Iesus Christ that the flesh profits not but the spirit quickens and that his words are spirit and life Should we doubt whether God hath power by the symboles of Bread Wine consecrated to make us communicate of the bodie and blood of Iesus Christ though the bread remaine bread the wine wine If it were other wise this could be no Sacrament but rather called a Miracle As when Iesus Christ converted the water into wine Iohn 2. hee then used the miracle of transubstantitation changing the water into wine but hee ordained not this for a Sacrament as hee did the communion of his body and blood by the sacred figures of bread and wine Was it not also as easie for God to change the wine into blood Exod. 4.7.8 or the bread into flesh as for Moses and Aaron to change the water of the River into blood to confirme the hardnes of Pharaohs heart or when the clouds were turned into the flesh of Quailes Exod. 16. that rained upon the people of Israel Neverthelesse God did not ordaine that these miracles should serve for ordinarie Sacraments but herein he applyed himselfe to our infirmitie exhibiting to us sacred but not transubstantiated signes yet are not vaine nor fantasticall but signs externall that we may behold touch eate and taste remaining still in their substance and neverthelesse they represent sacramentally what is by them comprehended and intimated wherein consists the approbation of our faith to manifest by a sacramentall worke and ministration that we are in the number of the regenerate and sustained by the holy Sacraments of Baptisme and the Supper CHAP. XXII Comparison betweene the two holy Sacraments IF wee may presume to make comparison of the two holy Sacraments of Baptisme and of the Supper Comparison of the two holy Sacraments though there bee a difference betweene it and regeneration which is not reiterated For it sufficeth that wee be once regenerate and begotten a new but this spirituall nutriment is often renued according to the course of nature and other differences very amply described by the holy Apostles and Ministers of Gods Word Nothwithstāding the same end the same Iesus Christ is represented as well in Baptisme as in the Supper Tit. 3. Iohn 3.6 By the Blood of Iesus Christ wee are regenerated by the same Blood nourished By the Blood of Iesus Christ wee are renued sett and engraffed and by the same Blood wee are entertained Rom. 11. Iohn 6. Gal. 3. Ephes 4. and preserved from hongring or thirsting for ever By the Blood of Iesus Christ wee cast of our old corrupt skin put on his body from which likewise wee receive nourishment eternall life By the Blood of Iesus Christ wee have accesse and entry into the Kingdome of Heaven And by the same Blood wee have fruition of the same Kingdome In this sense the holy Apostle testifieth that wee were all baptized by the vertue of the Holy Spirit 1. Cor. 19. 1. Cor. 10. and wee all likewise drunke of the same spirituall drinke given unto us by Iesus Christ Be not these comparisons drawne out of the holy Scriptures to witnesse that Iesus Christ is the onely aime and scope whereto wee must tend both in Baptisme and the holy Supper If therefore that the signes of sacramentall water in Baptisme and Bread and Wine in the Supper of Iesus Christ are sacred Signes Earnests Gages Hostages Symboles Seales and Sacraments instituted by God for an assurance and approbation of our faith Against the Missalians Wherefore O Missalians seeing you have invented a Magicke of transubstantiation for the Sacrament of the Supper why did you not likewise with the same Magicke sophisticate the Sacrament of Baptisme Why have you not constituted that sacramentall water after it is by you exorcis'd and conjur'd with salt to repell devels to be transubstantiated into the blood of Iesus Christ the water being no more water but an accident without substance as you have forged by the bread and wine What difference doe you assigne but Sophistries Sophismes and Missalian subtilties If you persevere in your heresie Iohn 3.4.7 Tit. 3. Gal. 3. by reason of this word est This word is also used in the water of Baptisme which is termed renovation and regeneration it is named the Holy Spirit and the Vestment by and with which wee are revested renued and regenerated in the blood of Iesus Christ Seeing therefore you acknowledg O Missalians that you could never yet meet with a second Berengarius to institute another Decree of a Palinody for the extending of your Magicall transubstantiation to the sacred water of Baptisme and by the same meanes likewise to transubstantiate your lustrall Flegme Spittle your Oyle your Creames Against the corrupters of Baptisme your Salt and other Drugges wherewith you you have corrupted the holy Sacrament of Baptisme why are you so inveterate and obdurate in your Pompilian Religion as to hale Iesus Christ from the right hand of his Father to make him in body and blood to descend by your muttered Magick like another Jupiter Elicius before the day preordained for his second comming I may well propound unto you the similitude of the Sunne Luk. 1. Mal. 4. Comparison of the Sun to Iesus Christ which 〈◊〉 the Martyr used in his Treatise of the Exposition of faith chap. 2 A notable comparison of the Sun utterly to confute the erroneous doctrine of Transubstantiation called by some Apostles the Sunne of Righteousnes Iesus Christ because light comes from Heaven by this luminous glorious sphericall Planet and so spirituall light is exhibited to us by Iesus Christ who out of the night and darknesse of sinne hath
power of the Holy Ghost In which Sacrament God doth warrant us so ingrafted and incorporate in Iesus Christ to be made and renewed the members of his Church â—at 3. Gal. 3. and to receiveus as clothed anew and reincorporated by and through him The like reasons may be produced for the other holy Sacrament instituted by God in his New Testament which is that of Bread and Wine Which Signes Symboles and externall Elements all Nations were accustomed to use in their Sacrifices Oblations and Ceremonies belonging to their Religions both Circumcised and uncircumcised both Iewes and Gentiles As also the two specificall Refections for the nourishment and sustentation of men are comprehended under these signes of Bread and Wine Our good God therefore for these reasons desiring to draw all Nations to himselfe to nourish and minister unto them most necessarie provisions He instituted the CommunioÌ„ of the Body and Bloud of our Saviour Iesus Christ under the symboles sacred signes and Sacraments of Bread Wine And looke how we are assured by the outward marke and Character of Water in Baptisme to bee regenerate and incorporated into the Body and Bloud of Iesus Christ represented in this Sacrament of consecrated Water by the power of the Holy Ghost so are wee nourished by the Communion of his Body and Bloud truely presented to us by the consecrated Bread and Wine for our spirituall foode living and eternall by the vertue and power of the Holy Ghost Wherein God hath shewed us this speciall favour to discharge us of all bloudie sacrifices ordained in the first Church of the Israelites who were charged with sundry divers sacrifices celebrated with the bloud of many carthly beasts shed according to the diversitie of sinnes offences and of persons that had offended All which Sacrifices were consummated and abolished by shedding of the bloud of that just and Innocent Lambe Iesus Christ who by his perfect sacrifice hath absolutely abolished all other Sacrifices reserving to himselfe the dignity of High and eternall Priest placed at the right hand of God the Father But so much hee hath favoured us that in stead of abolished sacrifices hee hath instituted two holy Sacraments heretofore mentioned for an infallible assurance of our Regeneration Purgation Adoption and of our nourishment eternall life bestowed upon us by the Blood of our Saviour Iesus Christ CHAP. VII Of the Corruption of the Sacrament of Baptisme AS the Israelites being too grosse and carnall relyed too much on externall signes having corrupted the true use of Sacrifices and Sacraments appointed for them by God so such like abuses yea farre greater corruptions have happened in the two holy Sacraments left unto us by the New Testament of Iesus Christ CorruptioÌ„s of the holy Sacraments For in the Sacrament of Baptisme which succeeded in the place of Circumcision man conceived of a foule and wicked masse could not bee contented with the holy Institution from God but quickly depraved and defiled the use of the holy Sacrament of Baptisme by Conjurations Exorcismes mixtures of Salt and Oyle Sacrament of Baptisme corruted waxe Candles Extreme Vnctions Breathings Babies or Puppets with a thousand Cruzadoes in the forehead in the eyes on the backe on the stomacke on the shoulders and at the mouth all to drive away Devils For the Messalian Heretikes Theed in the book of the tables of Heretikes Authors of Exorcismes of Cruzadoes affirmed that every borne Infant was borne with his peculiar Damon or Devill which cannot bee driven away but by Conjutations and Exorcisines By this meanes the holy Sacrament of Baptisme came to bee corrupted Ca sine ca postquam dâ— concrat distinct 4. even to the adding and annexing of Syriacke word of Drivell and Purgatory Spittle What greater corruption can bee imagined then such abominable inventions as if the bloud of Christ Iesus were not sufficent for our Regeneration and purgation Epheta Per. Saâ—yr 2. and that God of himselfe were not powerfull enough to engraft and regenerate us by the sacred signe of Water representing the Bloud of Iesus Christ Gaâ—at 3. Ephes 4. 1. Cor. 15. but that there must bee exorcised Spitâ—lâ— and Dâ—ivell Oyle Salt Puppet-Images Creames Torches Waxe-Candles Milke or Honic invented and devised by other Heretikes Some also there bee more subtill Magicians Plthagorcans instructed in the Messalian Heresie have added to all this the pronouncing of the Devils name twenty times to exorcise conjure him as he that associates the â—â—ale Infant when hee comes to be baptized and thirty times they utterâ—t it the baptizing of a Daughter Was there ever so dâ—testable 〈◊〉 reptioÌ„ in the Sacrament of Circumcision Wherefore O you Messalians have you foysted in Oyles into the holy Sacrament of Baptisme immating herein the Heresie of Marcus and Marcusus who commanded that Infants to be baptized Epiphan lib. 1. tom 3 â—â—cres 38. should been aâ—â—oâ—â—ted The sacred signe of Water instituted by the hand of God was it not sufficient to signifie the precious blood of Iesus Christ for our regeneration and purification without intruding of Fattes Oyles spittle and other mixtures invented by the corrupters of Sacraments The Body and Bloud of Iesus Christ wherewith wee are clothed anâ—w by the sacred Water of Baptisme was it not powerfull enough and efficacious to preserve us from all tempests without borrowing of your Exorcismes and Vnctions And yet for a further corruption and abuse Women were permitted to baptize conformable to the errour of the Marcionists Quintilians Cataphrigians Montanists Pepuzians Epiphan lib. 1. tom 3. haeres 42. lib. 2. tom 1. haeres 49. Priscilians and Artotirites Were Women ever admitted by the Law of God to minister the holy Sacraments or sacrifices instituted in the first Church of the Israelites or in the New Testament of Iesus Christ In the Historie of Moses it is reported Exod. 4. that his wife Sephora excited with feminine furie tooke the stone or knife wherewith shee circumcised her sonne But it is not written that shee or any other like her were ever permitted to administer the holy Sacraments Out of these corruptioÌ„s in the holy Sacrament of Baptisme many Heresies were raised by the Catabaptists Anabaptists Antipedobaptists with other Heretikes Schismatikes who were not satisfied with Gods pure and sincere Institution but regarded more exteriour signes then that which in them was spiritually represented Whosoever desires to understand more particularly the abuses and corruptions invented and devised in divers ages out of the variable humours of men let them read our Ecclesiasticall Commentaries Wee must now at this present descend to the corruptions in the other holy Sacrament of the Supper and Communion of the Body and Bloud of Iesus Christ CHAP. VIII Of the Corruption of the Sacrament of the Lords Supper WEe may evidently discerne by this succinct discourse how weake and mutable man is ever abusing aliemating the graces of God For as the people of
Israel from the beginning of the Law and Institution to them recommended corrupted the true use of sacrifices sacred signes and Sacraments ordained of God so hath it falne out to the Law of God by Iesus Christ having consituted a forme of communicating his Body and Bloud under the symboles and sacred signes of Bread and Wine which holy Sacrament began to bee alienated Sacrament of the Supper corrupted 1. Cor. 11. even in the very times of the Apostles by the Corinthians against whom Saint Paul wrote Epistles to reduce them to the sincere and true observation of this holy Sacrament Wherefore let no man hereafter thinke it strange if the Apostles successors have from time to time adulterated the true Vse and Rite of this holy Sacrament and the further off they were in the present age of their living from the time of the Apostles of Iesus Christ the more easily they fell into corruptions yea such as were most abominable having converted the sincere Vse of this Sacrament into a Gulph and Precipice of all Idolatry First of all Hist. Eccl. what an alteration happened in the Church next and immediatly succeeding the Apostles touching a controversy of dayes when this holy Sacrament was to be celebrated Sabatius the Heretike instituted the celebration of the Passeover Hist. tripart lib. 9. ca. 37. lib. 11. cap. 5. Enseb lib. 5. cap. 24. with unleavened bread after the manner of the Iewes Some of his sect ordained that this holy Sacrament should bee solemnized the fourteenth daye of Moneth as the Iewes did Policrates Hist. tripart lib 9. cap. 38 39. Bishop of the Ephesians was said to bee of this sect Philip Hiropolitan Policarpus Truscas Melitus Narcissus Bishop of Ierusalem Victor Bishop of Rome Eleutherius his predecessor Theophilus Bishop of Palestina were of a contrary opinion This difference continued for more then three hundred yeeres after the Apostles time Others celebrated the Passeover after the Aequinoctiall season when the sunne entred into the signe of Aries and others observed the Moneth Xanthicke called by the Romanes Aprill Some affirmed for example the Quartodecumans how they were informed by S. Iohn to celebrate it in the fourteenth day of the Moneth The Romanes vaunted that they were taught by S. Peter and S. Paul whereof notwithstanding no manifest proofe appeared The Phrygian Montanists condemne the Quartodecumans which observed the fourteenth day of the Moneth and that they ought herein to bee governed by the course of the sunne and so to begin it at the springs Aequinoctiall And for this reason they celebrated it the eight of the Ides of Aprill which was the fourteenth of the said Moneth though it fell upon a Sunday And there was not a contention onely touching the administration of this holy Sacrament Euseb lib. 5. cap. 24. on the severall dayes assigned for celebrating thereof but there was likewise a notable devision among the Christians about the Ceremonies invented whereby worthily to receive the same For some as in particular the Romanes observed the Fast or Euen three weekes before the day it selfe of Easter The Illyrians and all Greece as likewise the Alexandrians instituted a Quadragesima to fast for sixe weekes Some others ordained a seven weekes abstinence with an Intermission from five to five dayes Then was another Iewish Ceremonie restored Hist. Tripar cap. 38. the more to corrupt the holy Sacrament of the Supper through differece and distinction of meats For some prohibited during the Feast the eating either of Fish or Flesh Others forbade the use of Flesh onely permitting meÌ„ to eate Fish or Fowle which they said according to Moses did participate of the substance of the Water Some in like manner ordained that men should only eate bread and water Others fasted till noone without any distinction of meates And to resolve briefly there was in the beginning an infinite number of Corruptions and Customes in the Communion of the holy Sacrament of the Supper by meanes of the Ceremonies renewed about difference of dayes and meated abrogated by the Grace and Law of Iesus Christ But was there any holy Apostle of God Col. 2. Galat. 4. Heb. 7. that ever left in writing any Law or Commandement for distinction of dayes and meates in celebrating the holy Supper of Iesus Christ Their intention was not to institute a Religion of Feasts a distinction of dayes and meates Their Doctrine onely aimed to instruct men how to live well and that onely God was to be adored and worshipped Wherefore we must necessarily hereupon inferre that the Ceremony and Festivity of the Pascha or Easter proceeded from a custome for none of the Apostles left any thing thereof in writing To qualifie such Dissentions and Corruptions many Councels were assembled Hist Tripar lib. 9. cap. 38 one at Sangaria in Bithinia by which to avoid all contentions every man was permitted to celebrate the Passeover when he would Another Councell was held in Cesarea Euseb lib. 5. cap. 23. by Theophilus Bishop in that place and by Narcissus Bishop of Ierusalem Another Councell there was in Achaia And another Councell was convented at Rome by Victor Bishop of the same place After these petty corruptions there succeeded greater from time to time according to the humours and affections of the Bishops of Rome In the yeere of Christ 114. Platina Saâ—ells Alexander 1. of that name being raised to the superintendencie of the Romane Church one of the first successors to the Apostles of Iesus Christ and one of the first corruptors also of the holy Sacrament of the Supper invented the mingling of water with Wine before the Communion wherein hee went about to reforme the holy Gospell of Iesus Christ which instituted the Communion of his Body and Bloud under the two kindes of Bread and Wine but Alexander added thereunto a third kind which was water Hee also renewed the Iewish ceremony of unleavened bread wherewith to celebrate the Passeover as the Iewes did following herein the opinion of the Ebionites who taught that the Ceremoniall Law of Moses was necessary for falvation as also Symmachus the Hereticke in Palestine taught the like If Iesus Christ was circumcised to fulfill the Lawe of Moses Euseb lib. 3. cap. 27. lib. 8. cap. 14 must it therefore be requisite to use Circumcision As also if it were His pleasure for accoÌ„plishing the Law of Ceremonies to use on dayes appointed unleavened Bread must wee needs therefore returne to the rigour of this Ceremonie abrogated by the complete sacrifice of Iesus Christ In what place of Scripture did Alexander learne to mingle water with Wine and to restraine Christians to unleavened Bread as also his other invention of driving away Divels with salt water exorcized As for the Purgatory Water by him ordained wee will hereafter derive the originall thereof from Numa Pompilius that great Magician and Romane Idolater Cel lib. 39. cap. 21. But touching the mixture of
seven vertues or the seven mortall sinnes When this song is ended the Priest remaines silent for a while to represent the silence repose of Christ in the grave Another apery or Monckery is plaid by the Masse Priest with the round host which hee laies upon the Pix to decypher the union of his divinity with his humanity but when he plaies the secret mystery the host is hidden out of sight CHAP. XVIII Of divers parts and sundry Ceremonies belonging to the Masse WHen the sacrifice was ended Re divina ceremonijs celebratis Sacerdos tune I licet succlamabat qua voce illos qui interfucrant missos faciebat Alex. ab Alex lib. gen dic 4. ca. 17 Masse instituted by Numa more then 700. yeares before the Incarnation of Christ and the little round hosts eaten Numa appointed these words to be sung I licet or Ite Missa est which is to say go you are permitted the Assembly is dismist to repaire home to their houses Are not these all the parts of the Missal sacrifice most of which were ordained by Numa the Magician above seven hundred yeares before the Incarnat on of Iesus Christ that is the vestments of the Aube Chasible Lustrall holy exorcised water with salt to repell devils the Altar the light Taper the sweepings and glancings along the Altar with prayers and meditations towards the East Procession with the Reliques shrines caried on mens shoulders by the Priests clothed in white surplices crowns upon their heads the Confiteor addressed to men women saints the sound of the Organs Canticles Peans Hymnes and Odes the incenser incense the Offertory the communication of little round loaves consecrated to the name of their gods and at last the note Ite Missa est Will you now at last acknowledge O Missalians that you borrowed all these parts and members in your Masses from the Pompilian Religion Why retaine you the name of Masse which Iesus Christ called a Supper or the Communion of his body Why have you made choice of the peculiar vestments of an Aube Matth. 27. Luk 20. Mark 14.1 Cor. 11. and painted Chasible from the ancient Romane Idolaters which habits were never appointed you by Iesus Christ Why have you given more credit to Pompilians Magicke for the driving away of Devils with salt exorcised water termed holy wateâ— Mark 16. then to the sacred Word and Gospell of Iesus Christ who inapted you in his name to repell devils and not with the Magicke of salt Who inspired you but the spirit of Numa to shave your heads round to put on white surplices to cary about shrines in Procession with a banner When Iesus Christ celebrated his holy Supper and instructed his Apostles in the communion of his body and blood did hee command them to follow the rites of the ancient Romane Idolaters to have Altars set forth with Images to use windings and wreathings along the Altar to be cut round to have aubes and chasibles addressing your Confessions to men and women saints to sound the Organs to perfume the altars Images with incense to gape after the offertory to bring money to the Coquille for the Priest to eate little â—ound hosts consecrated and adorned with imagery and then after all to singe Ite Missa est But you Missalists I fore-see your cautels wherein Missalians you wil readily confesse that the main body and principall parts of the Masse were digested and brought in by Numa Pompilius the further additions notwithstanding and ornaments were invented by other Romane Pontifes and especially by a Monck called Gregory the first of that name who attained to the Papacy who being instructed in Pythagoricall Magicke Philosophy Platina Volaterra Kyrie eleyson having also studied the lawes of King Tullus Hostilius successor to Numa to the end to perpetuate his name by some new addition to the sacrifice of the Masse instituted the singing nine times these Greeke words Kyrie eleyson Gregory held this ninth number in great reverence Quoties prodigium nunciabatur sacrum novemdiale per novem dies agebatur Tit. Liv. lib. 1. decad 1. Alleluia even as the ancient Romane Idolaters had recourse likewise to the Novemdiall Masse upon any monstrous prodigies or sights He also ordained that at the Missall sacrifice there should bee sung two Hebrew words to accompany the two Greeke words and on some dayes these words to be sung Alleluia being on other dayes forbidden In stead of which Alleluia is sung another song called a tract with a loud voice and a portracted note in a grave kind of Musicke to decypher the miseries of this age Now hee that sings the Alleluia must sing with a higher voice then he that howles the Graduall as Titlemans Alcoran makes mention Was there not Magicke enough in the Missalians sacrifice without adding these Grecke and Hebrew words and foisting in Pithagoricall numbers and the song Novemdiall instituting a distinction of daies whereon to sing the Hebrew words on other dayes prohibiting them and to invent croysadoes and mute mummeries Are not these corruptions of the holy Sacrament of the supper ordained by God Platina Sabell Gloria patri Agnus Dei Kisse-Pix instimed some other augmented this Missal sacrifice as Damasus the Romane Pontifice with a Gloria Patri Sergius with the Agnus Dei song thrice Which Titleman interprets to be a figure of Christs Ascension Jnnocent with a kissing of the Pix by the Priest Which Pix of gold signifies the Divinity of Christ by the doctrine of the Alcoran the Gloria in excelsis by Symmachus which must be sung with a low mild voice Chap. 15. it represents as Titlemans Alcoran relates the weak and infantine voice of Christ while he was yet in the cradle O blaspemous and detestable mummeries of the Sonne of God! Leo the second instituted the kissing of the Pix Chap. 56. 57. which Titlemans Alcoran sayes doth signifie the union of Christians and that the kissing of the Pix was subrogated in stead of the holy Communion observed in the first and next primative Church to the Apostles This kisse-Pix is sung by the Masse-Priest in saying Kisse-Pix Pax Domini and making three crosses upon the Chalice when the third part of the Host is put into the Wine to intimate the Incarnation of Christ or to signifie the triple peace of the time of the Spirit and of future eternity Furthermore there is added the forging of the Missall Canon to Alexander Canon of the Masse Gelasius Syricius Leo Pelagius These be peeces patcht together according to the humour of the Romane Pontifes Authors Restorers Endowers and augmenters of the Missall Sacrifice We must not omit the greatest enrichment instituted in this Missall sacrifice Platina Sabell which is to say some passages of the old and new Testament called Epistels and Gospels which the Missalians have cut out mixed with Pompilian Idolatry therein prophane
stinking and corrupted in your Cybaries Many times likewise devoured by bruite beasts of the earth which you cause to be burned and their ashes laid up in Reliquaries When Victor the third of that name Pope of Rome Herman Cont. Blond Plati received poison by your transubstantiated Wine into blood was this an accident without substance Or when the Emperour Henry the seventh of that name was poisonned by eating of a little round consecrated and transubstantiated Host was it without substance when it procured death There was much more apparance for the celestiall Manna given to the people of Israell the which though it corrupted when it was kept yet that which was reserved in secret Nehem. 9. Ps 78.104 Psal 16. Iohn 6. within the Arke of the Lords Covenant was preserved without corruption but yet for all this was it transubstantiated into flesh and bones to be called celestiall bread bread descending from Heaven the Bread of Life or the bread of Angels Now it remanes for us to contest with the subtill reasons of the Missalians who to make a foundation for their Magicke insist carnally upon the word est saying that these words were expressely written This is my body this is my blood when Iesus Christ instituted the holy Sacrament of his Body of his Blood under the Symboles of bread and wine But I desire all those that are zealous of the honour of God exactly to weigh the sacred Institution of this Sacrament by which God meant to symbolize and signifie the communion of his body by the bread and the drinking of his bloud by the Wine and Cup. All will confesse that the true and principall nourishment of mans body is comprehended under the kinds of bread wine so that the terme of bread is often taken in the holy Scriptures for the nourishment and life of Man Let us enter into an examination of the passages of the Bible Genes 3. Was not the first Man created after Gods similitude for the penalty of his offence told that hee should eate his bread with the sweat and labour of his body Can any man be so ignorant as not to confesse that this was understood by the living and life of Man When Iacob prayed unto God to give him bread raiment Genes 28. did hee not understand by bread whatsoever was requisite for his whole nourishment When wee heare recited that God rained bread upon the people of Israel being in the desart and that the I raelites were replenished with this celestial bread Exod. 16. Nehem 9. Psal 78.6 This terme of bread was it not conceived by the celestiall Manna sent by God to sustaine the people of Israel Is this Manna called the bread of Heaven Sap. 16. Iohn 6. and the bread of Angels given to the people without labour or travaile When Melchisedech meant to furnish good Father Abrahams Armie did hee not present him with Bread and Wine Genes 14. When Ahraham was to gratifie and refresh three Angels that appeared unto him Genes 18. Genes 21. Did hee not expose unto them Bread baked upon the embers Genes 27. Did hee not give Agar Bread for her nourishment Isaacs Mother to favour her best beloved Sonne gave him bread Genes 43. Ioseph in Egypt offered bread to his Brethren for their nourishment When we goe about to discribe a Famine and scarcitie of victuall do we not say there wants bread Genes 47. Num. 27. When God promised any mercy or favour to his people that did keepe his commandements Did hee not give them assurance of bread in sufficiencie When hee recommends unto us the poore Tob 4. Psal 104. as his members commands hee us not to give them bread â It is bread therefore which nourisheth and sustaines the heart and life of man When Satan enterprized to tempt Iesus Christ Mar. 4. Luk. 4. to testifie that he was true man Did hee not make choice of bread when hee nâ—ited him to make the stones bread When Iesus Christ celebrated his banquets to give bodily nouâ—iâ—hment once to five thousand men and then againe to foure thousand persons Did hee not shew his power under the Symbole of bread Mar. 6. Luk. 2. When hee taught us to addresse our prayers to God Did hee not expressely ordaine in the Lords Prayer that we should request of God to give us our dayly bread And bread is not onely mentioned in the holy Scripturs for vulgar corporall nourishment But also in sacrifices celebrated by the Hebrew Priests Exod. 21. Levit. 24. and the prescript Law of Sacred bread ordained by God that was azimall bread without Leaven Other bread was tearmed the bread of proposition which the Priests every weeke renued and eate Mat. 11. 1. King 27. which David used presented to him by Achimelech the High Priest Contrariwise the tearme of bread is appropriated to the bread of iniquitie of lyes of sorrow to polluted bread of Idolaters to bread of coinquination offered upon the Altar Ose 7. to bread of mourning and to bread of trembling The Ephraimites also called ashy and unturned loaves that is to say Halfe bak't halfe circumcised and Idolaters And therefore O you missalian Capernaites you must not be so obdurate and inveterate in your carnalities as not to observe the phrases of the holy Scripture Deut. 8. Mar. 4. Luk. 4. Math. 15. in which bread is oftentimes taken for terrestriall and corporall bread as when it was said that man did not live onely by bread but also by whatsoever proceded out of the mouth of God Sometimes also bread is taken for the Word of God and Doctrine Math. 15. Mar. 7. When Iesus Christ commanded his Apostles to keepe themselves from eating leavened bread with the Pharises These tearmes of bread and leaven are they not expressed by the Doctrine of the hereticall Pharises When the Cananitish Woman demanded grace and mercy for her daughters health detained in a long malady of sicknesse did not Iesus Christ answer her how it was not lawfull to take the Childrens bread and cast it to Doggs Was not the bread in this answer taken for life and health and not onely for corporall nourishment Wherefore if bread bee taken for the life of Man which depends principally of Bread and of Wine and that Gods goodnesse accommodating it selfe to our infirmities made choise of these two signes and symboles or notable markes to signifie his body and his blood that is to say The Bread the Wine these two provisions being common to all Nations was this any reason to build upon it a carnall transubstantiation as if God without it were not mighty enough really to figure and represent unto us sacramentally that life was given us Yea life eternall by the communion of consecrated Bread and Wine of benediction Mat. 26. Mar. 4. Iohn 6. these being figures and symboles of his body and of his blood Iesus Christ produced these words
brought us into the brightnesse cleare sun-shine of his grace You may now therefore understand carnall and grosse Capernaites this sufficient and evident comparison to intimate that the infinite power of God is much more compleat and perfect then your abominable invention of transubstantiation Will you not acknowledge except your eie be blinded obfuscated with the palpable darknes of obstinacie that the Sunne gives us his light his force his heate and vigour and yet neverthelesse the body it self of the planetall Sunne remaines continues in his sphericall Orbe Doe you not use to say in ordinary cōmō language when the window of an house is opē on that part where the Sunne shines that the Sun is come into the house although the Sunne remaines still in the Firmament Must wee therefore violently hale and pull the body of the Sunne to make it descend and bee transubstantiated into this earthly substance before it can affoord its heat beames light and nourishment to Plants Trees Herbes and Beasts of the earth Are you so brutish O Capernaits as not to recognize that the true Sunne of Righteousnes Iesus Christ hath more power then this Astrall Sunne being but mortall and created If then a mortall crature hath this power to infuse into us the vertue and efficacie of his body by his beames light and heate extended really and effectually over the whole earth the body remaining still in its heaven and shall wee not beleeve that God an immortall Creator hath much more power to grant us the true Sunne of Righteousnesse Iesus Christ to give us the vertue and power of his body and bloodshed for us by the beames light and heat of his holy Spirit except hee be by your Magicke pluckt from the right hand of God and his body drawne out of Heaven to be transubstantiated upon earth Why should not Iesus Christ have this power to affoord us his light and to offer his body and blood to enter intous if by faith and a pure conscience wee be ready to receive him by the efficacy of his holy Spirit as well and better then the sphericall Sunne can enter into our houses with his force and power and never be drawne out of its heaven to bee transubstantiated The Snnue is an entire body created residing in heaven the cause of the generation of Plants Trees Herbes which by its force and calidity gives sustentation to whatsoever lives upon the earth and in one the same moment hath power to quicken heat and nourish an infinit number of Plants Trees and Beasts of the earth and yet his body is never separated divided drawne out of his spherre nor transubstantiated The body also of Iesus Christ which hee assumed up into heaven set at the right hand of God hath not that more force more vertue more power to regenerate nourish and sustaine us to give us his vertue light and beames to inspire quicken illuminate and nourish us in a moment to make us all by faith partakers of his body and blood to make us members of his members united in by him through his true promise comprehended under the symboles and sacred signes commended unto us till the second comming of his humanity be revealed upon earth Wherefore thē O Missalians have you divised this Magicke of transubstantiation to blaspheme against God to impaire his omnipotency and disable his vertue more then you do that of the sphericall Sun but his creature Why should you hale the body of Iesus Christ out of heaven before the preordained time to transubstantiate it into your little round azimall hosts printed with imagery which you cause to bee adored Iesus Christ as God assies all seeing Christ as God there assists his Church perpetually and hath the power to regenerate feed and sustaine us yea with an eternall life and nourishment by his most assure promise testified by the holy Sacraments of Baptisme and the sacred Supper For other more familiar and domesticall comparisons consider O Missalians how earthly and mortall Princes are reputed reverenced and honoured by such sacred signe◠as they ordaine I will onely propound unto you two which is to say waxe and metalls of one the Princes seale is composed with which grants pardons and remissions are sealed charters and priviledges by the Prince conferred He that falsifies this seale is he not punisht as in case of high treason even as if hee had outraged the person of the Prince Does not this seale represent his owne person even as if himselfe were present Neverthelesse the seale though it bee called the seale of the Prince is not transubstantiated but still remaines waxe Familiar comparisons of Princes seales and coynings which if they be conterfeited or falfified the counterfeiters thereof are executed as offenders to the Princes person but otherwise having received the sacred character of the Prince being then no more called waxe but the Princes seale Also the mettals of gold or silver coyned with the Princes stampe doe serve for mony although they are no more called gold nor silver but having once exchanged their names at the Princes will they are either crownes Angels or Pistols or else shillings groats or penies or other such like names they are yet notwithstanding mettals of the very substance as they were before there is but that difference that they have the Princes impression upon them by in which hee is represented really so that whosoever clips or falsifies that money is sorely punisht by death as a fellon a traitor to his Prince for it is in a manner as bad as if hee had offended conspired against the Princes owne person by farre greater reason the bread and the wine consec rated and ordained to bee Sacraments of the pretious body and blood of Iesus Christ 1. Cor. 11.13 represents them really and not by picture Wherefore whosoever receives it unworthily commits a hainous crime against the supreme and Divine Majesty of him to his eternall damnation but t is not to conclude a transubstantiation by a most abhominable conjuration or witchcraft But if you Missalians or Masse-Priests Nicolaits and transubstantiators Here is proved by the Doctors the words of Christ concerning the Sacrament of his body and blood to be spiritually taken not carnally so utterly Transubstantiation is confuted be not sufficiently satisfied with Iesus Christ his Apostles interpretations as likewise with those similitudes and familiar comparisons to reduce and bring you to the sincere way certaine forme ordained of God for to celebrate his holy Sacraments in abolishing your Pompilian and Missasique Idolatries ejecting from you your abhominable witchcraft of transubstantiation At the least wil you not beleeve at all the interpretations of the ancient Authors of the Church hearken but to the saying of St. Augustin against Adamantine that notable hereticke S. August interpretation Lib. 3. de doctrin Christ. in Praes Psal 3. Even as the blood saith hee in many parts
and places of the holy Scripture is said to bee the water the Stone also to bee Christ Even so the bread is said to bee his body which three places must be understood interpreted to bee sacred signes figures then when this very author said Christ Iesus uttered these words Hoc est Corpus meum this is my Body in presenting and breaking bread to his Disciples hee gave them the signe of his body for otherwise it should seeme to bee a thing both inhumane and unlawfull to devoure the pretious flesh blood of Iesus Christ if there were not the figure of the bread and wine for to keepe in memory his flesh and blood the body of Christ having beene sacrificed to God his Father for our life and eternall nourishment Againe the same Author used this interpretation Lib. 10. de Caut. des cap. 5. ea sacrificium de coÌ„sc dist 2 Tertul. lib. 1 3.4 Etiquid paras dentem ventrem crede maÌ„ducaâ—â— ea ut quid de consec dict 2 Aug. in lib. demmed paeniteud in Ioan. tra 25. cap. 6. The Sacrament visible is the new Testament that is to say The sacred signe of the invisible sacrifice the like interpretations are described by Tertullian against that hereticke Marcion Christus acceptum PanuÌ„ Corpus suum fecit dicendo Hoc est Corpus meum id est figura Corporis mei Wherefore then O Missalians have you not followed the authority of these holy Doctors of the Church which would not blaspheme against God by the Magick of transubstantiatioÌ„ bat have freelly and vertuously acknowledged the Sacrament to be a visible signe or sacred figure signifying by faith spirit that which is invisible Wherefore do you prepare the mouth the belly for to devoure the body and blood of Christ corporally really and carnally Why offer you not your selfes by true and lively faith for to eate worthily Christ Iesus Why have you not understood the manducation of the body of Christ by the notable distinction of that loarned Doctor St. Ierome saying S. Hieron in Epist ad Ephes Ca. dupliciter eadem distinct The flesh of Christ Iesus is to be understood carnally when it is spoken of the shedding his blood and crucifying of his body for our salvation but spiritually when it is said that his flesh is the meat for us to eate For another proofe S. Gelase against Entychius and Nestorius I will alledge that learned Prelate Gelase Bishop of Rome the which disputing against the heretickes Eutichines and Nestorians doth afirme the bread and wine consecrated and made Sacraments are neverthelesse in substance bread and wine but to be signes of the body and blood of Christ Iesus by the mystery of the Sacrament And if ye desire larger testimonies S. Ambrose in the book of Sacraments cap. 1. 11. S. Ambrosius upon the Epistle of S. Paul to the Corhintians hath explicated and made manifest that the eating of the bread and the drinking of the wine doth signifie the flesh and the blood of Christ Iesus offered for us Origen likewise in his Homilies Origen in Lev hem 7. teacheth the Sacraments to bee figures which wee ought to examine really and not carnally Because saith hee that those words Hoc est Corpus meum not understood spiritually kils the soule when he writes to eate the flesh of Christ Wherefore St. Chrysostome admonished the people to honour that holy Sacrament in offring himselfe his soule to God S. Chrysost hom 31. cap. 15. tont 1. for the which Christ Iesus was crucified and that by that holy Sacrament of bread and wine is signified to us the similitude of the body and blood of Iesus Christ For the resolution wee must follow and be ruled according to the instruction and interpretation of our holy Saviour Christ Iesus and his Apostles to honour and reverence his holy Sacraments instituted of him by extorior signes to lift up our hearts and raise our spirits and minds to Heaven Psa 12. for to comprehend that which by those signes is represented to us and not to esteeme hold and account them a vaine picture or apparitions but endevour to receive them worthily by lively faith and vertue of the Holy Ghost to the end to be fed and nourished with celestiall bread to the salvation of our soules thereby to attaine life eternall Let us then be assured in Christ Iesus as members of his body 1. Cor. 10. 1. Cor. 12. that wee may be reduced and brought all into one unity for to communicate and eate the same bread drink the same wine compounded of many graines united together to the end that wee may say with the holy Apostle All wee faithfull are the body of Christ Iesus saved redeemed by his holy body crucified and pretious blood shed for us and so remaining permanent in faith in Christ Iesus in eating his body and drinking his blood to beleeve firmely to have beene crucified and risen from the dead D. August in Ioan. tract 30. Art 1. 3. ascended into Heaven and sitteth at the right hand of God his Father untill that hee returnes as hee is ascended with his humanity and neverthelesse his Almighty power and Divinity to be distributed to us and diffused in earth and in all places especially in his holy Sacraments which hee hath left us for a pledge and exteriour approbation of our faith for memory and recordation of the death and passion of our Saviour IESVS CHRIST FINIS Invincible proofes that Transubstantiation is but of late yeares gathered out of authentick Authours and confessed by the most learned of the Papists NOw to manifest that the Church of Christ taught none other doctrine coÌ„cerning the Lord Supper then the reformed Churches doe teach for one thousend years since Christ here I doe produce undenyable testimonies First the Book of Alfricus Archbishop of Canterbury Anno 996. in the raigne of Etheldred King of England which book doth remain in the Library at Exeter and a coppy of part of it dedicated to King Henry the 8. by Doctor Cranmer And by the same booke Alfricus having translated So. Sermons out of Latin into the Saxon tongue of which hee made two bookes and hee was of such learning and eloquence and of such worthy esteem in the Churches of England that wheras they made a book of Canons after his death to govern the clergy they did collect out of some generall counsells other ancient Fathers in which they did insert two of the Sermons in that book of Alfrieus his translation into the Saxon language the one was read in the church on Easterday before they received the Lords Supper and there anie may read it in the Saxon language or in English recorded by Mr. Fox and there are two of these books extant and one of them is to be seen in the Library at Exeter and the Italians and French did not understand the Saxon language I
take it that was the cause they did not suppresse it as they did others For Mr. Fox doth shew there how they have rased out of some of the Latin sermons which are to be seen in those of the Saxon tongue and thence he doth shew that they were such words as made against their superstition So it is manifest that this doctrine of Transubstantion was not received in the Churches of England for fifty years after for this book of constitutions was in use till Langfrank was Archbishop it doth appeare that sermon was read in those Churches untill William the Conquerour came into England had raigned there some years in likely hood till the year 1070. Capgrave and William Mamsbery who were History writers doe both of them affirm that this Alfricus was Archbishop of Canterbury about the year 996. And by the rehearsed booke of Canons constitutions it doth appear that this Alfricus was holden for a man of found judgment and a Catholike writer and this booke of constitutions was given unto the Church of Worcester by William Bishop of Worcester for an especiall treasure as doth appeare in the same booke Besides this book there is another booke given to the Church of Exeter by Leofrious the first and famous Bishop of that Sea which hath those two Epistles before rehearsed Manie other proofes ye may see in Mr. Fox for the truth of this Authour And it doth appear that Langfrank did alter this doctrine for before hee came into England I doe finde that hee was one of the four Henry Bulling de ongine erroris cap. 10. Counsell Vercellense doe say manie French stood with him WilliaÌ„ Mauâ—â—usbury affirme the same which did dispute against one Beringarius Archdeacon of Angreas in France who was turmoiled persecuted by four Popes for defending in the Lords Supper Bread and Wine did remain and that the faithfull received Christ spiritually and not with their carnall mouths his last recantation hee made under Pope Hildebrand named Gregory the 7. Anno 1079. Vpon which hee with griefe and sorrow did give away his living and all his goods to the poore and wrought for his living in his old age after hee had been persecated thirty years one Authour doth say hee did repent his forsaking of the truth before his death These with manie other testimonies are to be seen in the answere to the 6. Articles recorded by Mr. Fox And Osbon who did write an History at the appointment of Langfrank Archbishop of Canterbury doth say that at that time certain of the Priests and Clergy were deluded and seduced by wicked errour did hold and maintain that bread and wine which are sett upon the Altar after the consecration doe remain in their former substances and are but a figure of the body and blood of Christ Thus was the manner of the Popish Priests thus to deprave wher it is certain by that before rehearsed this herafter testified that this was the judgment of the Church the reasons he used to shew what made them alter their mindes are certain false miracles which are common in their Legendaries may be read in the forenamed History which if I should rehearse would be thought lying for the Whetstone Whilst this abhominable doctrine was in hatching See how many thousand witnesses the Lord did stirre up to maintain his truth even by their own Authors confessed See rerum Francicarum scriptores about the yeare 1283. Hee saith the heresye of the Waldenses spread throughout Europe Look a Rayling Booke written against Mr. Fox his Booke printed 1603. in the 528. Section he saith the doctrine of the Waldenses was spread in more then a thousand Cityes speaking of the yeare 1200. There is a Cronicle of Lambertus a Monk of Hersfield Anno 1078. hee writt from the beginning of the World to this yeare in which hee doth much complain of the Clergy but most of the Monks hee affirmeth them to be proud and ambitious destroyers of the Lords Vineyard by their ungodly life and great iniquityes by which they have polluted the whole Church The Bishop of Florence did teach and preach that Antichrist was then manifested as Gabellicus testifyeth Anno 1101. Vpon this Pope Pascalos called a counsell and putt him to silence condemned his books And Blondus Platina testifieth he also disalowed of many Ceremonies for which the Pope deprived him of all his goods See the two former testmonies A counsell holden at Rome Anno 1124. where was assembled one thousane Bishops Abbotts there they did ordaine that this transubstantion should be put for an Article of faith yet it doth appeare that it was opposed for Innocent the 3 did 86 years after enact it in a counsell but here by this connsel the Pope sent his Cardinall to the Monks of Caslam that they should acknowledge the Church of Rome had received power from St. Peter and hee had delivered it from the mouth of Christ that all Churches and Cloysters are to be planted and established by the Sea of Rome and all ought in conscience to be obedient to that Sea and to acknowledge that he hath received power to open the gates of Heaven to whom he would and also to shurt them against any and that the Romain Church was builded on the Sone of God which all ought to beleeve and this is builded on the faith of Peter that Peter and Paul did plant the Church at Rome with their blood and that it was the Mother church of all other Churches and those which did oppose that Church did oppose the Word of God See the counsell of Cissinences At this time was Arnulphus Bishop of Ludom Anno 1127 a zealous man he rebuked the wicked life of the clergy their much pride and he exhorted all to follow Christe in poverty as his Apostles did in holynes of life This man for his holy life and godly preaching was well accepted of the Nobility and of the Cittizens but the Cardinall and clergy hated him and sought to make him away privately But he having a revelation before what death he should dye he declared unto them in his teaching that he knew the clergy would murther him privately because he told them the truth in blaming their pride and wicked living and therefore they were offended with him he protested he was commanded of God to cry out against their great sins It doth follow that the clergy murthered him there is a book of his doth inveigh against many superstitions printed at Collen The Archbishop of Ments Anno 1131. Hildebertus a man of great learning did earnestly preach and write against the Sea of Rome against the abhominable wickednes He affirmed them to be Tyrants the sink of all iniquity that they banished away all goodnes out of the Church for this doctrine hee is sent up to Rome and there cruelly handled and imprisonned See Rainul in poli Chrocit Peter Blesensis
the evill of them he could yet God who opened the mouth of Balaams Asse caused him to write these words of them They are saith he more pernitious against the Romane Church then all other hereticks for three causes The first is because they have bene of longer continuance for some say they have bene since Silvester others say they have bene since the Apostles time The second cause is because they are more generall for there is almost no land in which this sect doth not creepe The third cause is because all other sects do bring a horrour with the haynousnesse of their blasphemies against God but this secte of the Lioneses hath a great shewe of godlynes because they live justly before men and they beleeve all things well concerning God they beleeve all the Articles which are contayned in the Creede They blaspheme and hate only the Church of Rome This is to be found in a little Treatise of Renerius imprinted neere a hundred yeares since Who was a bloody Inquisitour and gave sentence of death against sundry of them The Iesuite saith that one Cesarius writes that the Doctrine of these Waldenses was spread in more then a thousand cities In a booke against Foxe 535. fol. and that they had an army of 70000. that were destroyed by Simon of Momford with a small armie but there is no mention of an armie which they had in the Cronicles Now we will shewe what the heresie was for which they were persecuted as Langfrank saith That the sacrifice of the Church consisteth of two things the one visible the other invisible that is of the Sacrament the the thing or matter of the Sacrament which is the body of Christ if it were here present before our eyes it were a thing visible and to be seene but being lift up to Heaven and sitting on the right hand of his Father to the time of restoring of all things as Peter saith It can not be called downe froÌ„ thence for the person of Christ consisteth of God and man The Sacrament of the Lords Table consisteth of bread and wine which being consecrated are not changed but remaine in their substances having a resemblance or similitude of those things whereof they be Sacraments See Langfrank The adversaries did teach this Faith following I beleeve the earthly substances The Popâ—â—â— Faith which upon the Lords Table are divinely sanctified through the ministratioÌ„ of the Priest to be converted unspeakably incomprehensibly and miraculously by the operation of Gods mighty power into the essence of the Lords body the outward formes only of the things themselves and certaine qualities reserved that for two respects The one lest the sight of the raw bloody flesh might otherwise make man to abhorre from eating thereof that they which beleeve things which they see not might have the greater merit for their beleefe The conversion of which earthly substances into the essence of the Lords body notwithstanding yet is the selfe same body of the Lord in Heaven there hath his essentiall being at the right hand of his Father immortall inviolate perfect undiminished and uncorrupted so that truely it may be affirmed the selfe same body both to be received of us and yet not the selfe same I meane as touching the essence propertie and vertue of his true nature So much of Langfrank Archbishop of Canterb. and yet not the selfe same as touching the formes of bread and wine other outward qualities occurring to our outward senses The Doctrine of Guimundus Archbishop of Aversam Those who will see further let the read the answer to the 6. Articl is as grosse as appeares by a Booke printed at Lovan which saith That the body of Christ is pressed and torne with teeth even like as it was feit and touched with the hands of Thomas And further he answereth an objection putt forth that it is not lawful for Christ to be torn in peeces with teeth he doubteth not to pronounce that whether we take tearing for bare biting it is not repugnant nor disagreeing but that by the will of God agreeing thereunto the body of Christ may be bâ—tten with mouth crushed yea divided in peeces with hard or soft pressing of the teeth that as he was brursed upon the crosse according to the Prophets laying hee was bruised for our iniquityes so the same body for the health of the faithfull may devoutly be torn tent with their teeth any thing to the contrary notwithstanding Cuimundus lib. Sacrament fol. 30. Let all which fear God observ now these doe oppose the word of God Exod. 12.46 which saith They shall not break a bone of him Thus I have shewed how this abhominable doctrine of TransubstantiatioÌ„ crept into the church that it was hatched by the Monks by the Histories wee may see how they confirmed it with miracles and their holy bishop Duaston did triumph over the Divell when hee would have enticed him to lust after a young Woman Hee got the Divell by the nose with a pair of red not tongs Such like miracles are to be read in their Legend Another miracle of a lewish Boy For which testimonie he was putt into the fire to be burned of his Father but the fire had no power to touch him for a beautifull woman whose the Child was kept the sire from him with her gown And this was the virgine Marie that said hee saw in the Church of the Christians a Child broken and divided And seeing the Papists do affirme that the Church of Christ did in all ages teach Transubstantiation to be a Catholike doctrine We will examine one of their Historie-writers who wrote in the time this idole was a hatching called Osbon who did write the lives of three Archbishops of Canterbury about the yeare 1076. in which Historie hee saith In the dayes of Odo certaine of the Clergy being seduced by wicked error did hould and maintaine that the bread and wine which are set upon the Altar after the consecration do remaine in their former substance are but only a figure of the body blood of Christ But saith hee that holy Father Odo did convert them which was about the yeare 951. Hee reciteth the means which Odo did use to convert them by a certaine miracle Hee saith These Clergie Men being before him hee perswaded them seeing they could not be convicted by argument yet he requested them to stay and see him say Masse to communicate which they did seeing after consecration breaking of the Hoste over the chalice the blood dropped out of the Hoste into the chalice Odo saith hee wept for joy to see his petition accomplished which hee so carnestly prayed for On the sight thereof he saith these clergie men behoulding and seeing were converted and blessed the Archbishop thanking God that he was borne to manifest his truth to them and thus they were converted to beleeve Transubstantiation and blessed
the Archbishop for their conversion and they desired him to pray againe that it might returne to the former substance and presently he returned it into the same substance Now I would gladly know what was the reason that after this great miracle and the conversion of this clergie that this contrarie Doctrine should be taught and that an Archbishop Alfrecus should translate and write against this miracle doctrine and that all the Churches in England should with him teach against this Transubstantation and that for 90. yeares if not for a hundred and yet should not be excommunicated by the holy Father the Pope not once proceeded against seeing that 60. yeares after the clergie of England made a booke of constitutions to be governed by in which they did all approve that in the Lords Supper there remained bread wine and yet the faithfull receaved Christ spiritually and yet for all this the Pope did not proceede against them Againe what was the reason there were so many Latine sermons tolerated in the Church which taught against their superstitions and they not condemned by some generall councell for heresie if the Church had formerly concluded this Doctrine Againe what is the reason that these Latine Sermons are all made away except one and that that should have some words utterly razed out the same Sermon remaining in the Saxon language hath these words Notwithstanding this sacrifice is not the same body of his wherein he suffered for us nor the same blood of his which hee shed for us Anno 1141. but spiritually it is made his body and blood as that Manna which rained from heaven the water which did flow out of the Rock as Paul saith These words so razed out are restored againe by the same sermon in the Saxon language and is to be seene in a booke at Exeter Againe I marvell those clergie men were suffred to be so neare the Bishop at his celebrating of Masse and were not rather committed to ward like hereticks Againe I marvell that this Odo Popish Writer found falsh hee being a man of so great authoritie who had such extraordinary gifts in working miracles as never any Prophet or Apostle had yet that he would suffer those Latine sermons in the Church which Alfrecus did translate 46. yeares after him into the Saxon language and not he to have so much as writ against them and that heresie and to leave some testimonie of his detestation against it Againe I do marvell that Osbon doth not make mention of their singing to Deum seeing it was in the Cathedrall Church where so many singing men were That Jesuite who can cleare these Doubts shall do as great a miracle as Odo did when by his prayers caused a sword to come flying from heaven into King Ethelstanes scabard when he had lost his owne and he being in fight with Analnus Or as great a miracle as Odo did in making that all the time the roofe of the Chuch of Canterbury was a building hee caused that not one drop of raine fell in the Church nay that Iesuite deserveth a Cardinals hat All these reasons well considered do shewe that this Osbon did seeke to delude the people and his testimonie is found to be against them and to manifest the truth for us And this Doctrine was not established by generall consent till Innocent the 3. by the counsell holden at Rome Anno 1215. It was by 1300 Bishops and there they did decree that all must goe to confession once a yeare and come to the communion and this was made an Article of Faith About the year of our Lord 1280. lived Iohannes Scotus he is called Downes he was Master of Sciences in his 4. book he writes thus of the sacrament of the Lords Supper the scriptures might be expounded more easily more planely without Transubstantiation but the Church did choose this sence which is more hard being moved thereunto as it seemeth chiefly because of the Sacrament men ought to hold as the holy Church of Rome holdeth And in the same place he doth allude unto Jnnocent the 3. and the counsell holden in the Church at Rome called the Laterane counsell Erasmus on the 1. Corinth 7. saith The Church of Christ hath lately determined Transubstantiation in the Sacrament it was enough a lōg season to beleeve Christs body to be either under the bread consecrated or els to be present after any other manner this he wrote about an 120. yeares since He was as great a learned man as any lived in that age This Pope having as it is manifested altered the institution of the Lords Supper he having ordained a new faith and having chosen 4. orders of Fryers which brought forth a new Gospel called Cirillus by which they taught that God governed in the time of the Law the Sone in the time of grace but now by the comming of the 4. orders of begging Fryers the Holy Ghost began to raigne and should raigne till the end of the world and those which beleeved this new Gospell should be saved And if the Lord in mercy had not stirred up many witnesses Rev. 16.13 to withstand there croaking frogs they would have razed out all Christianity amongst which was that famous divine Gulielmus Master of Paris who proved by 39. Arguments that fryers are false teachers and all the Scriptures which are against Antichrist hee applyed against them See more in Mr. Fox This Innocentius the 3. came to be Pope Anno 1198. Hee was Pope 19. yeares and he having brought in many superstitions into the Chuch Hee commanded Almericum of Paris to be burned for an hereticke because he disallowed Transubstantiation and that whosoever did not goe to confession at least once a yeare should be excommunicate He ordained the Lords Supper should be celebrated without wine he ordained that the consecrated Hoste should be carryed to the sick by the Priest in a gorgeous habit with torches or candles light and a bell before him and so to goe to the sick and give him of it It is recorded this Pope was exceeding subtile and crafty he brought the Emperour under him and all the Kings in Europe as Abas Vespergincs saith Hee gott all the wealth in the world by his wicked devises He compelled king Iohn to receive his Crown of him See Fox 253. Hee decreed that whosever spake evill of the Pope should loose his life yea that hee should be tormented in hell sire This Pope did first institute the fowr orders of Fryers wheras the order of Monks were made first clergy men by Boniface the third in a counsell at Rome Anno 610. There it was decreed that the Moncks might preach and baptise excommunicate and absolve whereas before they did not attend any such office See Vencenee Belovanses Hist lib. 30. and it doth appeare that the Priests did much oppose them For I doe find that Pope Honorius after did conform them to those degrees To returne to
down uppon the earth out of the clouds and that by meanes of your false doctrine your wickednes lies slanders and detestable facts Then the people shall say unto them Out uppon you get ye packing hence you Captaines of mischiefe overturners of truth ye shunamitish brethren fathers of heresies false Apostles that counterfaited the life of the Apostles whereof ye have been imitators by no meanes You sonnes of iniquity we will not follow the manner of your wayes For pride and arrogancy have seduced you and insatiable covetousnes hath entangled your erring minds And seeing that you would needs ascend up higher then was meete and equall ye are fallen backe headlong into everlasting shame and reproch by Gods just judgment These things wrote Hildegard about the yeare 1146. It is recorded that the people were so opprest with them that they make suite that their number might be lesse for they were not able no maintain them all for they kept the people in feare of them so that they durst not displease theÌ„ for if they did they would excommunicate them or els accuse them to be hereticks those that did obey them they would flatter tell them they would pray and prevaile with the Saincts that they should not be tormented in Purgatory And if they were rich lay sick on their death-bed then they would perswade them to give to their order and house at least a childs portion that they might not be tormented in purgatory yea if they gave liberally they would promise them their soules should goe presently into Paradice and thus they did beguile the simple people and defrand their posterity of their inheritance so that in lesse then 400. years they had gott the third part of the wealth in the world To the like effect also prophecyed Catharine whom they have canonized for a Sainct She affirmed that all their Clergy were deceivers of the people and perverters of the truth And holy Bridget did affirme that most of the Popes were in Hell torments for their deceaving the people and perverting the truth of the Gospell This Pope sent his Legate into France with 12. Abbotts to suppresse the Waldenses which taught the Church of Rome was the Whore of Babylon and his ordinances wicked and their Masse full of abhomination contrary to Christ and his Gospell and never known to the Apostles And this Pope did first institute an inquisition which did condemn the poore lambs for hereticks the like they did in Spaine appointed Diedicus a Bishop there who did persecute them with all cruelty See the Cronicle of Paulus Merium Anno 1206. The Cronicle of Munster Anno 1210. written by Harmannia Mutye doth say that at Strausborow there was an hundreth putt to death in one day and 80. at another time and 39. at Ments These were burned for that they maintained the same doctrine against the Pope which the Waldenses did and in other countryes there suffred many as in Alvia and Langwedoc and Narbon Casan Record at the Tolehouse many suffered Mascias saith there suffred in the Provinces 140. and at Narborn they suffred great torments in the fire and at Paris suffred 24. And the year following as Masays testifieth there was 400. putt to death 80. beheaded Prince Americus hanged the Lady-of the Castle stoned to death I doe finde by those who doe record this some difference of the time that this was See Fox 420. fol. The Bishop of Narbon put in a Castle near the Tolhouse 224. of these Martyrs and burned them to death Anno 124 See the Creniele illius Temporis I have formerly shewed that these Locusts sting like Scorpions and those which live in countryes where Scorpions are doe say they are so bould that they will set upon a man and sting him and for the present he shall feele but litle paine but if hee have not cure within one houre it will so infect his flesh that with great anguish hee dieth whithin 2. dayes of it therefore the holy Ghost hath made a fit comparison Rev. 9. for these Locusts doe make shew their abominable Doctrine is not hurteful but those which doe receive it it doth so infect their soules that except they be cured in a short time they become worse then madde for it doth torment them unto eternall wo for evermore Or if wee doe understand it of the sting they gave of the faithful witnesses of the Gospell when they could not pervert them from the truth they would give out their stings that they held sundry grosse heresyes to make them odious to all indifferent men as doth appeare in their writings Rerum Francarum in scriptorum writeth Anno 128 there was of the Waldenses hereticks in all Christendom and that they were in all Cittyes and although they were slaundered to hold sundry heresyes yet I have formerly shewed that a bloody Inquisitour did confesse they beleeved all things well and their evill hee charged them with is they blaspheme the Church of Rome THE DOCTRINE Of the Church of Christ for one thousand years after his Ascention IRENEVS saith Anno 180. Ieven lib. 5. lib. 4. cap. 34. that the bread is broken and the cup next after the vocation or calling upon God ceasse to be common bread any more but are the Eucharist of the body and blood of Christ and he manifesteth how for faith hee the Eucharist consisteth of two things one being earthly which is bread and wine the other heavenly which is the body and blood of our Lord. And herunto Tertullian doth teach the Sacrament Anno 200. Tertul. lib. 4 to be a figure signe and memoriall of the Lords body And elswere he saith against Marcion He gave his body that is to say a figure of his body Dionisius calleth the Sacrament of Christs body Dionisius no otherwise then bread as Eusebius doth relate Ciprian saith Epist 6. lib. 1 3. lib. 2 in his last Supper hee gave bread wine and his body upon the Crosse He saith Christ drunk wine at his last Supper because hee would root out the heresy of certain who used water in administration Chrisostom saith Anno 350. Hom. 13. on Matth. that onely bread remaineth And Theodoretus in his first Dialogue bread remaineth still its former nature At a Counsell holden at Leadium Anno 364. in the 25. Article they decreed what they should doe with that remained in the celebration of the Lords Supper there they call them by the same names they were called before the consecration bread and how they should dispose it Hesichius Anno 500. Hesechius lib. 20. in Lev cap. 8. who was 500. years after our Lords passion saith of the mystery It is both flesh and bread that is the true beleever receiveth Christ and bread Emissenus compareth a man converted to Christ Emissen â—e Consee dist 2. quia corpus by regeneration unto the holy mysteries consecrated to the body and blood of Christ
that is outwardly nothing is changed but all the change is inwardly Augustin saith The bread doth not loose his first nature after the consecration but it receiveth another quality wherby it differeth from common bread And against Maximinus hee saith Sacraments are figures Anno 400. August lib. 3 cont Maxins being one thing indeed yet shewing forth another thing And in another place he saith There are no other sacrifices then prayer praises and thanksgiving Gelasius saith The Sacraments which we receive Anno 492. are divine things yet ceasse they not to be bread and wine in nature Beda writing on the 21 th Psalme hath these words Anno 730. Poore men despisers of the world shall eate indeed really if it be referred to the Sacraments and shal be filled eternally because they shall understand in bread in wine being visible before him a thing invisible to wit the true body blood of Christ are true meat and true drink which filleth not the belly but the minde is nourished Haymo about 850. taught the same Doctrine Now to observe the Article of our Faith He ascended into Heaven and sitteth on the right hand of God Augustin saith Aug. supper lean tract 30. tract 50. The Lord is above even to the end of the world and yet the verity of the Lord is here also for this body wherin he rose againe must needs bee in one place but his verity is spread abroad every where Elsewhere he saith Let the godly receive also that Sacrament but let them not be carefull for the presence of his body for as concerning his Majesty his providence is invisible unspeakable graces for these words are fullfilled which hee spake I am with you to the end of the world But according to the flesh which he took upon him when hee was born of the Virgin and was apprehended of the Iewes and was fastened to a tree taken down again from the Crosse lapped in linnen clothes was buried rose again appeared after his resurrection so ye shall not have me alwaies with you why Because as concerning his flesh The conclusion of Doctor Ridlye He was couversant with his Disciples 40. daies and they accompanied him seeing him but not following him for he went up to Heaven and is not here for he sitteth at the right hand of God his Father yet hee is here Math. 28. because hee is not departed hence as concerning the presence of his Diuine Majesty Mark well what Augustine saith he is aseended into heaven and is not here saith hee therefore beleeve not them which say hee is here still upon the earth Also hee saith doubt not but that Iesus Christ as concerning the nature of his manhood is there from whence hee shall come remember well beleeve the profession of a Christian man Aug. Ep. 57 that he rose from the dead and ascended into Heauen and sitteth on the right hand of God his Father and from that place and none other not from the altars shall hee come to judge the quick and and the dead and he shall come as the Angell said as he was seen to goe up into heaven that is to say in the same form and substance unto which hee gave immortality but changed not nature after this form meaning his humane nature wee may not think that it is every where And in the same Epistle he saith take away froÌ„ the bodyes the limitation of places and they shal be no where and because they are no where they shall not be at all Vigilius saith Vigil contra Vryche lib. 4 If the word the flesh be both of one nature seeing that the word is every where why then is not the flesh also euery where for when it was on earth then verely it was not in heaven And now when it is in heaven it is not surely in earth and it is so certaine that it is not on earth that as concerning the same wee looke for him from heaven whom as concerning the word wee beleeve to be with us in earth These few testimonies I have produced to shew that in the maine differences of our Religion betwixt the Papâ—sts and us we have proofs not onely from the Scriptures and authentick Fathers but also froÌ„ the confession of the Popish writers themselves and that for one thousand yeares since the Ascention of our Lord. And for these points I have related I could produce as many more but I hasten to be breefe In the next place I will shew the Fathers Iudgment concerning our Iustification by the free grace of God That we are justified freely by tho grace of God apprehended by Faith is a Doctrine taught by the Apostles testified by the ancient Fathers And now this Doctrine was opposed by the Pelagians Anno 420. against which Augustine wrote snndry large volumes And twelue yeares after his death Comentary on the Proverbs of Salomen wrote Salomus Bishop of Viennen who used these words No man is chosen to Salvavation of God for any foreseene goodnes hee did see in him nor any man is chosen of God for his good works but onely by his grace and mercy and of his meere love See of him Sidonius in an Epistle on Salloman lib. 7. and Providentia Prosper his Cronicle And the yeare following there was a councell houlden in the City Arragon against the Pelagians which denied this doctrine and maintained freewill and it was condemned in this Synode Venerable Beda departed this life when he was 72. Anno 734. yeares ould in his time he wrote much And on the 21. Psalm hee affirmeth Wee are justified by the grace of God and not by works He dissalowed Images praying to Saints He translated the Gospell of S. Iohn into English This Doctrine was maintained by sundry other Fathers Anno 776. as Falcanus a man of great learning Anno 780. the Patriarcke of Aquilla and Haymo Anno 850. At a Councell houlden at Ments against Godsaeldius Anno 848. a Priest of Belgica where he was charged by the Bishop of that place Rabinus to hould Erroneous doctrine in that hee affirmed That no man is chosen of God for any foreseene goodnes hee saw in man but wee are saved freely by the grace of God Which doctrine hee did maintaine very learnedly there did dispute against him fowr and because they could not pervert him for to give over they did banish him See the Counsell of Anelaus Apetheajedict frodurdes lib. 3. cap. 13. And it doth appeare this Doctrine was not yet established For there was a Counsell houlden at Valence in France Anno 855. concerning this Doctrine Which certaine Scottishmen did defend this Doctrine in the said Counsell the whith Godsaldun had defended before and was banished Yet wee find not there was any proceeding against them neither did they conclude any thing there against this Doctrine but there they decreed that none should be