the forgiuenesse of their former sinnes may well receiue this sacrament of their regeneration So when they which heard Peter were pricked in their heartes and saide to Peter and the other Apostles Men and brethren what shal wee doe Peter said vnto theÌ„ Amend your liues and be baptized euery one of you in the Name of Iesus Christ for the remissioÌ„ of sinnes They were buried with Christ by Baptisme into his death and made partakers of his blood and continued in the Apostles doctrine and fellowshippe Christ saith the Apostle loued the Church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word Againe According to his mercie hee saued vs by the washing of the newe birth and the renewing of the holye Ghost For this cause is baptisme called saluation life regeneration the forgiuenes of sinnes the power of God to resurrection the Image and pledge of resurrection and the weede of immortalitie And yet are not these thinges wrought by the water for then what neede had wee of Christ what good did his passion what doeth the holie Ghost woorke in our heartes what power or force is lefte to the woorde of God Augustine saith Quare non ait mundi estis propter Baptismum quo loti estis nisi quia etiam in aqua verbum mundat detrahe verbum quid est aqua nisi aqua Why doth not Christ say nowe ye are cleane because of the Baptisme wherewith ye are washed sauing that because in the water it is the word that maketh cleane take away the worde and what is water more then water It is the couenant and promise and mercie of God which clotheth vs with immortalitie assureth our resurrectivn by whiche wee receiue regeneration forgiuenesse of sinnes life and saluation His woorde declareth his loue towardes vs and that woorde is sealed and made good by Baptisme Our faith which are baptized and our continuance in the profession whiche wee haue made establisheth in vs this grace which wee receiue As it is sayde Verus Baptismus constat non tam c. True Baptisme standeth not so much in washing of the bodie as in the faith of the heart As the Doctrine of the Apostles hath taught vs saying By Faith purifiyng their heartes And in another place Baptisme saueth vs not the putting away of the filth of the flesh but the examining of a good conscience before God by the resurrection of Iesus Christ Therefore Hierom saith They that receiue not Baptism with perfect faith receiue the water but the holie Ghost they receiue not The water wherein wee are baptized doeth not clense the soule But the blood of Iesus Christ his sonne doth clense vs from al sinne Not the water but the blood of Christ reconcileth vs vnto GOD strengtheneth our conscience and worketh our redemption We must seeke saluation in Christ alone and not in any outwarde thing Hereof saith Cyprian Remissio peccatorum siue per Baptismum siue per alia Sacramenta donetur propriè spiritus sancti est Verborum solennitas c. The remission of sinnes whether it be giuen by baptisme or by anie other Sacraments do properly appertain to the holy ghost The solennitie of the words and the inuocation of Gods holy Name the outwarde signes appointed to the ministerie of the Priest by the institution of the Apostles worke the visible outward Sacrament But touching the substance therof it is the holy Ghost that worketh it Saint Ambrose also saith Vidisti fontem vidisti sacerdoteÌ„ c. Thou hast seene the water thou hast seen the Priest thou hast seen those things which thou mightest see with the eies of thy body and by such sight as man hath but those things which worke doe the deede of saluation which no eye can see thou hast not seene Such a change is made in the sacrament of baptisme Through y t power of Gods working the water is turned into blood They y t bee washed in it receiue the remission of sinnes their robes are made cleane in the blood of the lambe The water it selfe is nothing but by the working of Gods spirit the death and merits of our Lorde and Sauiour Christ are thereby assured vnto vs. A figure heereof was giuen at the redde Sea The children of Israel passed through in safetie but Pharao and his whole armie were drowned Another figure heereof was giuen in the Arke The whole worlde was drowned but Noah and his familie were saued aliue Euen so in the fountaine of Baptisme our spirituall Pharao the Deuill is choked his armie that is our sinnes are drowned and we saued The wicked of the worlde are swallowed in concupiscence and vanities and wee abide safe in the Arke GOD hath chosen vs to bee a peculiar people to himselfe wee walke not after the flesh but after the Spirite therefore wee are in Christe Iesus and there is nowe no condemnation vnto vs. Nowe touching the Minister of this Sacrament whether hee bee a good man or an euil man godly or godlesse an heretike or a Catholike an Idolater or a true worshipper of God the effect is all one the value or woorthinesse of the Sacrament dependeth not of man but of God Man pronounceth the worde but GOD setleth our heartes with grace man toucheth or washeth vs with water but God maketh vs cleane by the Crosse of Christ It is not the minister but Christ himselfe whiche is the Lambe of GOD that taketh away the sinnes of the worlde Againe whether the infant be signed with y t signe of the crosse or be put into the water once or thrise whether one or two or three or more be Godfathers or witnesses of the Baptisme it maketh nothing to the vertue of the sacrament they are no part thereof without these baptisme is whole and perfect Hereof Gregorie saith In vna fide nihil officit consuetudo Ecclesiae diuersa The Faith beeing one the diuersitie of customes hurteth nothing Christ left no order for the vse of these thinges neither did by his word or example require them The Church of God hath libertie to dispose herein as may bee most â—itting for decencie and godlines Some make doubt of those infantes the children of the faithfull which depart before baptisme whether they be saued or not What shal wee say that they are damned It is a hard matter and too curious for man to enter into the iudgements of God his mercie is infinite and his purpose secrete Hee sheweth mercie vnto those vpon whom hee will haue mercie Who can appoynt him or set him an order what hee shall do It is not good nor standeth with Christian reuerence to bee contentious and busie in searching out or reasoning of matters which the wisedome of God hath hid from our knowledge Yet if any would faine bee resolued hee may thus safely reason It is true that children are borne in sinne and
that by the sinne of one man death hath entred into the worlde and that the reward of sinne is death but who knoweth if God haue forgiuen them their sinne Who is his Counsailour who knoweth his meaning Our children are the children of God Hee is our God and the God of our seede They bee vnder the couenant with vs. The sobrest waye is to speake least and to leaue them to the iudgement and mercie of God Howbeit if any should despise and of wilfulnes refuse this holy ordinaunce so that they woulde in no case bee baptized or suffer their children to bee baptized that were damnable Otherwise the grace of God is not tyed so to the ministration of the sacrament that if anye be preuented by death so that he cannot bee receiued to the felowship thereof he shoulde therefore be thought to bee damned For many haue suffered death for Gods cause for their Faith in Christ who neuer were baptized yet are they reckoned and are indeed blessed Martirs So Valentinianus a Christian Emperour died without baptisme yet doeth Ambrose commend him and nothing doubteth but that hee is saued Hee saith Audiui vos dolere quod non acceperit c. I haue heard that you are grieued because he tooke not the Sacrament of baptisme Tel me what other thing is there in vs but our wil our desire Againe Hee which was endued with thy spirite O God how might it be that he should be voyde of thy grace Or If this moue you because the misteries were not solemnly ministred are not the Martirs crowned if they be only nouices that be not yet christned But if they be washed in their blood then is he also washed in his godlines and in his desire S. Augustine saith Hee is not depriued from the partaking and benefit of the sacrament so long as he findeth in himself that thing that the sacrament signifieth Constantinus the great was the first Christian Emperour yet was not baptized vntill the time of his death Qui cum Nicomediae ageret saith Theodoretus lāguore grauatus nec ignorans vitae huius incertum gratiam baptismatis est adeptus Who when he was at Nicomedia being grieuously sick and knowing the vncerteinty of this life was baptised The theef vpon the crosse was not baptized Yet Christe saide vnto him this day thou shalt bee with mee in Paradise The Prophete Ieremie and Iohn Bapt. were sanctified in their mothers wombes By these fewe it may appeare that the sacrament maketh not a Christian but is a seale assurāce vnto all y t receiue it of the grace of God vnlesse they make themselues vnworthy thereof And y t no man may despise this holy ordinance keepe backe his infants frō baptisme for in so doing he procureth his own dānation In time of ignorance manie could see this and acknowledge it that the outwarde baptisme by water was not necessarie vnto saluation so that the children or others that died without it were for lacke thereof damned The church hath alwayes receiued three sortes of Baptisme the Baptisme of the spirit or of blood or of water If any were preuented by death or hindered by crueltie or persecution so that they coulde not receiue the sacrament of Baptisme at the hands of the minister yet haueing the sanctification of the holie Ghost or making their faith knowne by their suffering they were borne a newe and baptized God hath his purpose in vs and our children Before we be borne when we had dōe neither good nor euil he hath mercie and compassion on vs. Iudgement appertaineth vnto God He knoweth who are his No man knoweth the thinges of God but the sprite of God onely And thus much of the Sacrament of Baptisme which is the badge and cognisance of euery Christian If any bee not baptised but lacketh the marke of Gods folde wee cannot discerne him to be one of the flocke If anie take not the seale of regeneration we cannot say he is borne the childe of God This is the ordinarie way let vs vse it let vs not despise nor foreslow to receiue the Sacraments they are the meanes by which God maketh sure his good will towardes vs. It shall not bee amisse to speake a worde or two of the naming of your children Some are herein ouerseene they refuse to call their children by the names of holy men and women because they thinke it to sauour somwhat to much of religion and therefore eyther they name them at aduenture hauinge no regarde at all howe they be named or els they giue them the names of Heathen men cal thē Iulius Caesar Hercules Lucretia Scipio or such like These althogh they were notable in wisedome learning chastitie boldenesse and in conquestes yet were they Heathen men and knew not God The name is nothing it commendeth vs not to God Yet may a Christian father bee ashamed to call his childe by the name of suche who were enemies to the crosse of Christ Chrisost a godly father saith Non solum hic parentum monstratur pietas sed magna erga pueros diligentia c. In this thing that is in the naming of their children both the godlines of the parentes also their great care for their childrē is declared And how haue they forthwith frō the beginning taught the children which were borne vnto thē giuing them warning by the names wherwith they cal them that they should practise vertue They did not giue names at aduenture without reason as is vsed nowe a daies For now mē say let the child be called after the name of his grādfather or great grādfather but our olde fathers did not so They tooke all heed to cal their children by suche names which should not only prouoke thē to vertue which carried y e names but should teach al others much wisedome whosoeuer shold remain many yeres after thē Againe he saith See how great vnderstanding they of old time had that euen y ◠womē named not their childrē rashly or by chance but called thē by names that foreshewed such thinges as might happē after And of Lia Iaacobs wife he maketh a special cōmendation Vidisti quomodo nō simpliciter neque temere nomina natis indiderit Vocauit eum Simeon quoniam audiuit inquit Dominus See how shee nameth not her children simply nor at aduenture she called him Simeon because saith she the lord hath heard Therfore he saith Igitur nos ne vulgaria nomina pueris indamus neque auorū c. Let not vs therefore giue names vnto our children y ◠are cōmon names or because they were the names of our grandfathers or great grādfathers or of such who haue been famous for their perētage but rather let vs cal thē by y ◠names of such as haue excelled in vertue haue bin most faithful towards God Let thē carrie the names of the Apostles of y e prophets of y e Martirs of such
who haue bin constant in y ◠faith haue suffred death for Christs sake That so they may be taught by their name to remēber whose name they beare y t they neither speake nor doe anie thing vnworthy of their name As if any bee called Iohn that hee praye for grace and desire to be filled with grace that he giue witnesse of Christ that hee is the Lambe of GOD which taketh away the sinnes of the worlde that hee rebuke vice boldelie as Iohn did in Herode though hee were a mightie Prince Or if he be called Paule that hee so become a follower of Paule as Paule was of Christe and saye with Paul That I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in mee and heare Christ speaking vnto him as did Paul fal down say Lorde what wilt thou that I doe So let him that is called Thomas touche the bosome of Christ and handle his woundes and make a good confession as Thomas did and say My Lord and my God Let Matthew forsake his custome euen the deceitful gaines of y ◠world and followe Christ Let Daniel remember Daniel and though he should be throwen in to the denne of Lions or be burnt in the fire or suffer any cruell tormentes yet let him not therfore forsake God but put his whole trust in him Thus should our names teach vs that whether we write them or vtter them or heare them spoken they may put vs in minde of christian duetie and Godlines The other Sacrament of Christes Church is the sacrament of the Lordes Supper whiche some haue called the Sacrament of the Altar some the Sacrament of the holie table some the Sacrament of bread and wine but wee most properly may call it the sacrament of the bodie and blood of Christ And that we wander not at large but may stande in certaine ground I wil expounde those words of our Sauiour This is my bodie and this is my blood of the newe testament that is shed for manie for the remission of sinnes This matter these two or three hundreth yeeres late past hath beene encumbred with manie questions and much controuersie Some saie the woordes are plaine Christe him selfe spake them hee is almightte and can doe what soeuer hee will hee hath not spoken otherwise then hee meant If wee expounde them by signes and figures wee take away the force of the holy mysterie and make nothing of it the woordes muste bee taken euen as they lye they must not haue any other construction Therefore at this day many wise men which yeelde from other pointes of superstition and in many other thinges receiue the truth stand here and sticke at this and cannot yeeld I will declare the whole matter simplye and plainely and submit my selfe to the vnderstanding and capacitie of all men That which I will vtter heerein shall not be of my selfe but of the Fathers of the Churche not of those whiche haue beene of later yeeres but of the most auncient not of the Heretiques◠but of the most Catholique which euer haue beene the enemies and confounders of Heretiques I wil shewe the vse and order and faith of the Primitiue Churche whiche was in the times of the Apostles and of Tertullian Ciprian Basill Nazianzene Hierome Augustine Chrysostome and others Catholique and godly learned Fathers Let no man regarde mee or my speeche I am onely a finger these are cleare and bright starres I doe but shewe them vnto you and poynt them that you maye beholde them God giue vs grace that wee may see them truely and by them bee able to guyde and to direct our waye let vs laie aside all contention and quietly heare that shall bee spoken Whatsoeuer shall bee saide if it bee true if it bee auncient if it be Catholique if it bee so cleere as the sunne beames let vs humble our heartes and beleeue it There is no trueth but of God Whosoeuer resisteth the truth resisteth God First I will shewe you that we doe truelie and indeede eate the bodie of Christ and drinke his blood And this shall be the foundation and key of entraunce into all the rest Secondely I will open these woordes This is my body and there howe by what sort in what sense and meaning the bread is the body of Christ Thirdly that the bread abideth still in former nature and substance as before euen as the nature and substance of water remayneth in Baptisme Fourthly how the body of Christ is eaten whether by faith or with the mouth of our bodie and how the body of Christ is present in the Sacrament Fiftly What difference is betweene the body of Christ and the Sacrament of the body of Christ Sixtly howe wee ought to prepare our mindes and with what faith and deuotion wee must come to the receiuing thereof Wee saie and beleeue that wee receiue the body and blood of Christ truelie and not a figure or signe but euen that bodie whiche suffered death on the crosse and that blood which was shed for the forgiuenes of sinnes So saieth Christ My fleshe is meate in deede and my blood is drinke indeede And againe Except yee eate the flesh of the sonne of man and drink his blood ye haue no life in you And againe He that eateth me euen he shall liue by me Wee say there is no other substantiall foode of our soules and that hee is diuided among all the faithfull and that hee is voyde of saluation and the grace of Christ whosoeuer is not partaker of his body and blood This we say and may not flee from it hereafter Yet least happily any should be deceiued we say this meate is spirituall and therefore it must be eaten by faith and not with the mouth of our bodie Augustine saith Vt quid paras dentes ventrem crede manducasti Why preparest thou thy teeth and thy bellie beleeue and thou hast eaten And againe Nolite fauces parare sed cor Prepare not your iawes but your heart As material bread nourisheth our bodie so doeth the bodie of Christ nourishe our soule and is therefore called bread Deus panis intus est animae meae saith Augustine God is the inward bread of my soule For wee receiue him and eate him and liue by him But heereof hereafter more at large Nowe let vs consider the wordes of Christ This is my body this is my blood These woordes you say are plaine open easie and manifest So are they yet albeit they are plaine they must haue a right construction The plainest woordes that bee vnlesse they bee duelie expounded may breede errour S. Iohn saith The word was made flesh These words are plaine yet of these plaine wordes Apollinaris did breede an heresie Christ saith My father is greater then I. His woordes are playne yet did the Arrians gather thereof an heresie that Christe is not equall with his
damnation In this case God so loued y â— world that he gaue his onely begotten Sonne y â— whosoeuer beleeueth in him shoulde not perishe but haue life euerlasting And as Saint Paule sayeth God sent his owne Sonne in the similitude of sinful flesh and by sinne coâ—â—emned sinne in the fleshe There was no other thing in He auen or earth which woulde be taken for our ransome Therefore was the Sonne of GOD brought before the Iudge and arraigned as a Theefe and condemned and scourged and put to death his side was opened with a speare and the bloode flowed out and he sayde It is finished that is to say the price for man is nowe payed Thus beeing in the fourme of God hee thought it no robberie to bee equall with God but he made himselfe of no reputation tooke on him the fourme of a seruaunt and was made like vnto men was founde in shape as a man He humbled himself and became obedient vnto the death euen the death of the Crosse Hee gaue his bodye to bee crucified and his blood to bee shedde for our sakes There was no other sacrifice left for sinne woe worth the sinne of man that was the cause of the death of Christ What were the effects of his death What followed God hath highly exalted him and giueÌ„ him a name aboue euery name that at the name of Iesus should euery knee bowe and that euerie tongue should confesse that Iesus Christ is the Lord to the glory of God the Father God spake out of the heauens and saide This is my beloued sonne in whom I am well pleased Hee crowned him with glorie and honour hee hath not onely aduanced Christ but vs also together with him And made vs sitte together in heauenly places in Christ Iesus Hee hath made vs like to the Image of his sonne Thus hath hee made vs an acceptable people and hath renewed the face of the earth so y â— nowe hee saith not as he did to Adam thou art earth and shalt returne to earth but he saith Thou art heauen an immortall and vndefiled inheritance that fadeth not away is reserued in heauen for thee This is the effect and value of the death of Christ All these thinges are layde before vs in the holy Table if wee haue eyes to see and beholde them There may wee see the crucifiyng of his bodie and the shedding of his blood as it were in a glasse Therefore Christe sayeth doe this in remembraunce of mee in remembraunce of my benefite wrought for you in remembrance of your saluation purchased by me Saint Paul saith As often as ye shal eate this bread and drinke this cuppe ye shew the Lordes death til he come In this supper lieth a hiddeÌ„ mystery There is the horror of sinne there is y e death of our Lorde for our sinne represented howe he was wounded for our sinnes and tormented for our iniquities and ledde as a lambe to the slaughter There may we see the shame of the crosse the darkenesse ouer the worlde the earth to quake the stones to cleaue asunder the graues to open and the dead to rise These thinges may we see in the Supper this is the meaning of these holy mysteries Therefore let euery one examine him selfe and search and weigh his owne hearte whether he be the childe of GOD and a member of the bodie of Christe and so let him eate of this bread and drinke of this cuppe The sacrament of the Lordes Supper is a holie foode the seale of our Faith the assuraunce of Gods promises and a couenant betweene God and man He that doeth vn worthely thrust himselfe to this table eateth and drinketh his owne damnation When a sicke man of a weake and feeble stomacke sitteth downe to eate with them that are whole whatsoeuer he eateth or drinketh it doth increase his sicknesse To them that perish the worde of God is a sauour of death vnto death Who so disagreeth from Christ neither eateth his bread nor drinketh his blood as saith S. Augustine If any of vs come to the Sacrament of the bodie of Christ and yet make our selues the members of the Diuell wee treade Christe vnder our feete we regarde not his body crucified nor his blood shed for vs we regard not the price of our saluation wee are guiltie of his death we betraie the innocent blood we are fallen from grace and Christ hath died in vaine for vs. Let vs remember Christ was forsaken scorned buffeted crucified and left vpon the crosse he was a worme and no man a reproch among men Nature it selfe yearned and yelded at the sight hereof The whole lande grewe darke the earth did quake the sunne lost his light the powers of heauen were moued the rockes were clouen the vaile of the temple rent the thiefe repented said Lorde remember me when thou coÌ„mest into thy kingdome the centurion glorified God and said of a suretie this man was iust Where is the power of Christs death now Where is the force and power of his word By these meanes he speaketh to thee and calleth saying Beholde O man thus haue I sought thee these things I suffer for thy sake that thou shouldest eate my flesh and drinke my blood be made one with me that thou mightest come into mee and I into thee I haue made thee a member of my bodie bone of my bones and flesh of my flesh Thou that wallowest in thy sinnes thou Sodoma and Gomorrah thou childe of destruction which hast reioysed in my shame and arte not moued with the paines which I haue suffered what might I do for thy sake to saue thee that I haue not done What might I suffer and haue not endured it O be a partener of my death that thou matest haue part in my resurrection Let vs die with Christ let vs bee crucified vnto the worlde Let vs bee holy Egles and scare aboue Let vs goe vp into the great parlar and receiue of our Lorde the cup of the newe testament There let vs beholde the bodie that was crucified for vs the blood which was shead for vs. There let vs say this is the raunsom of the world this was once offered hath made perfect for euer al them that beleue this entered once into the holy place and obtained euerlasting redemption for vs this standeth alwaies in the presence of God maketh intercession for vs this is the Lambe of God that taketh away the sinnes of the world by this bodie I am now no more earth ashes by this I am now not a bondman but made free This bodie hath broken the gates of hell hath opened heauen In this are all the treasures of Gods mercie by this the prince of darkenes is cast foorth in this bodie shall he come againe to iudge the quicke and the dead Let no vncleane or filthie person no adulterer no vsurer no cruel extortioner or deuourer of Gods people offer him selfe to
vessels of honour and the vessels of shame the assaultes of falshood and the glory and victory of truth Here shall we see how God leadeth euen into Hell and yet bringeth safely backe how he killeth and yet reuiueth howe he refuseth the full and feedeth the hungrye howe he is the ruine of many and the resurrection of many Here may we see the wonderfull wayes and the vnsearcheable iudgments of GOD. It is a place full of terrour and a place full of all comfort In respect hereof the Prophete Dauid saith O Lorde our Lorde how wonderful is thy name in al the world Againe he saith One thing haue I desired of the Lord that I wil require that I may dwel in the house of the Lorde al the daies of my life to behold the beauty of the Lorde and to visit his Temple Hiericho was a mighty strong Towne wel manned well victualed well walled well fenced and in affiaunce thereof it withstood the whole power of Gods army Iosuah notwithstanding he had great force of armed men during the assaulte suffered no man to vse his weapon hee willed them all to walke quietly and silent without doyng violence his strength was not in the number and courage of men but onely in the Arke that is in the presence and power of God Thus it fareth oftentimes in spirituall warfares falsehood is armed truth goeth naked falsehood maketh outcries and trueth saith title falsehood is bold and truth is outfaced Blindenesse of it selfe naturally is hardy and ventrous and falsehoode is wyly and shifting When the high priestes captaines of the temple the elvers were come to lay handes on Christ he said vnto them This is your very houre and the power of darknesse Their hearts were darkened their eyes were blynded they saw not their wayes they knewe not their daungers they would not vnderstand they woulde not be taught malice and frowardnes had made them blinde therefore the feare of God was not before their eyes Herein stoode their power therfore they were bolde and sayde Let vs breake their bandes and cast their cordes from vs Therefore they sayde Wee will not haue this man to raigne ouer vs. Therefore they sayde The word that thou hast spoken to vs in the name of the Lorde we will not heare it of thee Thus cryed they because of the blindnes which was in them and because of the folly of their hearts Yet is there no souldier so stoute in defence of Hiericho as hee that thinketh his cause is good and that his doing pleaseth God well and therefore is moued thereto in conscience None so desperate and wilfull for the falsehoode and darkenes of Hiericho as such who haue zeale without knowledge as are blinde and followe their blinde guides who when they slaunder or persecute or kill others for righteousnesse sake thinke they make a sacrifice vnto God and that GOD is highly pleased with their doing Such were they that cryed against Christ Crucifie him crucifie him he hath blasphemed Therefore Christe maketh his prayer for thē Father forgiue them for they know not what they do They know not me they knowe not whence I come nor who it is that sent me they take light for darkenesse and darknesse for light Therefore the wise man saith Leane not vnto thine own wisdom do not the thinges that seem right in thine own eies There is a way which seemeth right to a mā but the issues therof are the waies of death It seemeth Catholique it seemeth holy but the ende thereof leadeth to death S. Paule saith of the Jewes If they had known the wisdome of God they would not haue crucified the Lord of glory If their eyes had beene open to see him if their heart and vnderstanding had been open to know him they had not been guilty of innocent blood they woulde not haue betrayed the Lord of glorie But Hiericho is not onely thus fensed with blinde zeale and wilfull ignoraunce but also oftentimes hath helpe of mans strength and the fauour and succour of worldly power The Aegyptians had mighty Chariots straked and barred with yron in the strength whereof they put their trust The people of Babylon built themselues a Tower as high as the Heauens to shew forth their pryde and get themselues a name Hereof Dauid sayth The kinges of the earth band themselues and the Princes are assembled together against the Lord against his Christ He sayeth not the vulgar people or a sort of Raskals onely but Kinges and Princes and they which beare authoritye in the worlde assemble them selues against the Lord and in this power they thinke they are inuincible When Moses and Aaron did the message of God vnto Pharao saying Thus sayeth the Lorde God of Israel Pharao sayd Who is the Lord that I should heare his voyce let Israel goe I know not the Lord neither wil I let Israel goe What is his power what hurt can he doe I knowe him not I care not for him Israel shall not depart my Countrey So said Nabuchodonosor who is that God that can deliuer you out of mine hands In like sort did Sennacherib king of the Assyriās vaunt himselfe in the pride of his strength and bidde defiance against the God of Israel Thus shal ye speake to Ezechiah king of Iuda and say Let not thy God deceiue thee in whom thou trustest saying Ierusalē shal not be deliuered into the hand of the King of Asshur Haue the gods of the heathen deliuered thē which my fathers haue destroied And euē so doeth Saint Iohn bewray the folly of Babylon She saith in her heart I sit being a Queene and am no widow and shall see no mourning In trust heereof they sayde sometymes and commāded the Apostles that in no wise they should speake or teach in the name of Iesus They sayde We are the children of Abraham wee are the sonnes of the Prophetes They sayde we cannot erre for it is written The Priestes lippes should preserue knowledge and they shoulde seeke the Law at his mouth In trust hereof they saide Doeth any of the rulers or Pharisies beleue in him but this people which know not the law are cursed In trust hereof they haue sayde Let vs cut them out of the land of the liuing let the name of Israel he had no more in remembraunce this doctrine is schismaticall this Religion is new it hath no grounde it shall not preuayle it shall not stande Such courage haue the Citizens of this ignoraunt Hiericho taken in the strength ofmannes arme and in the helpe of worldely policy Then they fell to sworde and persequution and all kinde of tormentes and cruell death the people despayred the very electe beganne to faynte Saint Paule sayeth Wee are made a gasing stocke vnto the worlde and to the Angels and vnto men The Prophet Dauid prayeth vnto GOD against suche Arise O God mainteine thine
in a cloude and like corne buried in the ground After it was somewhat more cleerely set forth in the Law giuen by Moses After that it was reuiued by the Prophetes and in manner plainely in what place at what time of what mother of what house or stocke Christ should be borne what doctrine he should teach what miracles he should worke what death he shoulde die how he should be buried howe he shoulde arise how he should ascend into heauen howe the heathens shoulde be called to beleeue in him howe the holy Ghost should be sent and to conclude how Christ should come at the last to iudge the world After that came Saint Iohn the Baptist to point out Christ plainely with his finger and to say Ecce agnus Dei qui tollit peccata mundi Behold the lambe of God that taketh away the sinnes of the world Last of al Christe himselfe began to preache and prophecie of himselfe and to gather vnto him a chosen people that should be followers of good woorkes Then was the accomplishment and fulnesse of time come to passe that had so long beene looked for then the kingdome of God began to suffer violence and men violently euen by force brake in vpon it then the corne sowed and cast into the ground by the patriarks long before and watered cherished by the dew of the Prophets was ripened and kerned by the spirit of God then was the haruest greate and the eares white euen ready to be cut Yet this notwithstanding Christ saith the haruest men are but few He saith not the Haruest is great and there are but few Scribes but few Pharisies but few Sadduces but few priests but few Leuites For the Priests and Leuites were distributed through y e whole countrey In euery litle Towne or borough there was a colledge as one of their Rabbines recordeth in y ◠city of Hierusalem there were no lesse then 400 schooles so that the number was almost infinit Moreouer they vsed commonly to say as it is reported by the Prophet leremie Non peribit Lex a sacerdote nec consilium a sapiente nec sermo a Propheta It cannot be that the true vnderstanding of the Law should be taken frō the Priest nor good counsel frō the wise nor the word from the Prophet They read expounded the Law to the people euery day they had their daily sacrifice and whēsoeuer the oxe or calfe or sheep or goate was slaine and offered vnto God as then the maner was the priest for his share had the breastlet that couered the heart in token as Origen writeth that the Priest should be a man of counsel He had also appointed to him the right shoulder and the tongue in token that he should be prompt ready in good works and eloquent to declare the law of God The Bishop had euermore before his breast a tablet wherein was imbrodered in letters of Golde Vrim and Thumim in token that he should be a man both perfect in life and also full and plenteous in the truth of God In the same were set twelue stones and therein grauen the names of the twelue tribes of the people that he might haue thē euermore in remembrance The skirtes or hemmes of his roabes were set with belles of gold and pomegranates in token that his life should giue a good sauour and his voice should ring and be heard among the people The Pharisies had certaine special poynts and sentences of the Lawe written round about in the borders of their garmentes that it might neuer be out of their eyes they prayed no men more and that in euery corner of the streetes they fasted twise euery weeke the bed that they laye vpon as Epiphanius writeth was but a spanne broade yet that they might sleepe with lesse ease they strowed thornes vnderneath thē Briefly all their life in appearance was such al their apparel and behauiour so seemely and decent that if a man would paint out wisedom sobrietie and perfect holinesse he could haue no better patterne And therfore they were called Pharisaei that is diuided as men in holines perfection of life farre passing al the rest of the people Yet for al this notwithstanding their greate shewe of wisedome of learning of perfection of life the great multitude of them Chrst sayeth there were few workmen to goe to the haruest For They did prophecie out of their owne harts they did not rise vp in the gappes nor made vp the hedge for the house of Israel to stand in the battell in the day of the Lorde they haue seene vanity lying diuination saying the Lord saith it the lord hath not sent thē they haue made others to hope that they would confirm the words of their prophecie saith Ezechiel No contrariwise these that should haue been the chiefe haruest men were the wasters and destroyers of the haruest My people saith God hath byn as lost sheep their shepherds haue caused thē to go astray haue turned them away to the mountaines Christe telleh the Pharisies they haue made his fathers house a denne of theeues He speaketh thus of them All that euer came before mee are theeues and robbers Notwithstanding their stout learning and shew of holinesse they were nothing els but theeues robbers they did robbe mens soules chey stale the sheepe out of the fold they spoyled God of his glory When they sawe the people followe thicke after Christ and to haue him in reuerence they cried out none of the Princes and great holye learned men beleeue in him but these Rascals that thus runne after him are accursed ignorant and know not the law The vnlearned sort said of Christ he casteth out vncleane spirits by y ◠power of God y ◠great learned men said no he throweth out diuels by y ◠power of Beelzebub y ◠prince of y ◠diuels The vnlearned marueiled were astonied at y ◠wonderful works that he did the learned saide he hath a diuel he is out of his wittes The vnlearned said no doubt a great Prophet is risen amongst vs the learned sayd He deceiueth the people The vnlearned sayde God hath visited and sent comfort amongst his people the learned said Behold a glutton and a companion of Publicans sinners The great learned shepherds persecuted Christ chased him from place to place the poore sheepe folowed him into the desert They that were the guyders of the flocke crucified Christ and shed his blood the poore flocke set their whole affiance in his death so dranke his blood to the reliefe of their soules they beleeued in him they knew the time of their visitation And therefore notwithstanding there were grosse damnable errours amongst the people as wel as amōgst the learned yet Christ chalenged not the people for them but only y ◠priests the Pharisies that tooke vpon them to lead the people for that he saw the
it is written in the Decretals of Nicholas Pope and many other the like which I leaue The Pope calleth the Cardinals Cardines mūdi c. The very hookes and staies of the world vpon whom the doore of the church militant must be turned Another saith As a doore turneth vpō the hooke euen so y e church of Rome is ruled by the Cardinals Therfore they haue pillars pollares caried afore thē in tokē that they be the pillars and staies of the Church and pollaxes to beate downe al euil doctrine And what shal I speake of bishops their clouen miter signifieth perfect knowledge of the new testament the old Their crosiars staffe signifieth diligēce in attēding y ◠flocke of Christ Their purple bootes sandales signifie y ◠they should euer be booted ready to go abroad thorow thick thin to teach the gospel And thereto they applied the words of the prophet Quam speciosi pedes euangelizantiū pacē euāgelizantiū bona How beautiful are the feet of thē whiche bring glad tidings of peace which bring glad tidings of good things but alas in what kind of thing do they beare thēselues for bishops These misticall titles shewes are not enough to fetch in the Lords haruest they are garments more meete for players then for good laborers S. Bernard writeth thus to Eugenius y ◠bishop of Rome who sometime had bin his scholer Thou which art the shepheard iettest vp down shining in gold gorgeously attyred but what get thy sheep If I durst speake it these things are not the fodder for Christs sheep but for diuels Whatsoeuer apparel they haue vpon them vnles they wil fal to woorke Christ wil not know them for labourers How then can the bishop of Rome be taken for y ◠chiefe pastor of Christ which these 900. yeeres hath not opened his mouth to feede the flocke These 900 yeres I say since Gregory the first of that name it can hardly be found that euer any bishop of Rome was seene in a pulpit One of themselues Adrianus 4. a bishop of Rome was wont to say Succedimus non Petro in docēdo sed Romulo in parricidio Wee succeede not Peter in teaching but Romulus in murthering And in a canon of the Apostles it is decreed that the bishop that teacheth not his flock should be deposed To which purpose they alleadge S. August Episcopatus nomen est operis nō honoris vt intelligat se nō esse Episcopū qui vult praeesse non prodesse A Bishops office is a name of labor not a name of honor that he which coueteth the place of preeminēce hath not a desire to do good may knowe hee is not a bishop Thus saith Origē thus saith Chrisostom thus say diuers others of the old fathers whō it were lōg needeles to rehearse Multi sacerdotes pauci sacerdotes saith Chrisost multi nomine pauciopere There are many priests and fewe priests many that beare the name but fewe that be priests indeede Thus the haruest is great plenteous but the laborers are but few The laborers are but few but the destroyers wasters are exceeding many yea such as should be the haruest men most of al destroy the corne I wil not here report that I am well able that your eyes haue seene and that many of you haue felt the state of our time hath beene such Saint Bernard saw it in his time therfore saith Omnes amici omnes inimici omnes necessarij omnes aduersarij Al are friends al are enemies all are helpers al are aduersaries or hinderers Againe Heu heu Domine Deus ipsi sunt in persequutione tua primi qui vidētur in ecclesia tua primatum diligere gerere principatum Alas alas O Lord god they are the chiefest in persecuting thee that seeme to loue the highest rooms to bere rule in thy church The time being so short as it is appointed me wil not suffer me to speake of thē that euen now hinder Gods haruest being such men as shold stay the people as much as they may do by their exāple disquiet disturb thē y ◠withstand at this time resist your graces doings not in dark or doubtful matters wherin somthing may be said on both sides but in such things as thei thēselus do know were appointed by Christ published by y ◠Apostles receiued by the old doctors vsed frequented in y ◠primitiue catholike Church Why then wil they not receiue them Christ himselfe giueth the reason Quia dilexerūt magis gloriā hominum quam gloriam Dei Because they loued thē praise of men more then the praise of God They know they should danger their credit if they should once againe turne Why would not the Pharisies suffer y ◠people to beleeue in Christ Cyrillus maketh answere Quia quicquid Christo credentium accesserit sibi detractum putabant This was y ◠cause saith he for y ◠they thought how many soeuer faithful came vnto Christ so many were lost frō thē And therfore they had leuer keep the traditions of their elders thē hazard their estimation And Chrisost vpon the same matter saith Cū timerent ne principatum amitterent ceu legum latores vt maiores esse viderētur multa innouabant quaeres ad tantā peruenit nequitiā vt praecepta sua custodirēt magis quā mandata dei Lest thei shold lose their authority as if they had bin law makers men able to stablish and ordein lawes to the end they might seem greater they altered much which thing in the end grew to such a wickednes y ◠they kept their own commandements more then the commandemēts of God Thus euen now the Lordes haruest is great the labourers few and the destroyers and hinderers aboue number O lift vp your eyes consider how the hearts of your poore brethrē lie waste without instructiō without knowledge w tout the food of life without the cōfort of Gods word such a misery as neuer was seen among heathēs The Turks haue teachers sufficient for their people the Iewes albeit they haue no stayed countrey but liue in banishment and wander about yet haue they their Teachers the Christians which this day liue in India Aethiopia Barbarie Moorelande and other places vnder the persecution of heathen princes yet haue their instructours in true religion The Christians in old time when they liued vnder tyrants and were daily put to most shameful death were hated despised of al the worlde yet neuer lacked ministers to instruct them It is therfore most lamentable that Christians liuing vnder a Christian prince in y e peace liberty of the gospel should lacke learned ministers to teache them and instruct them in the worde of God this is the greatest plague that God doth send vpon any people Contrariwise the greatest blessing which any people cā receiue at
so shall we stande strong boldely against sword and fire and death so shall we like faithfull Souldiers of our captaine Christ manfully stande agaynst the gates of hell and resiste al the assaultes and quench al the fiery darts of the wicked then shal we eate of the fruite in the middest of Paradise and shall receaue the Crowne of euerlastynge glory Let vs walke honestly as in the day not in gluttony drunkeÌ„nes neither in Chambering and wantonnes nor in strife and enuying He setteth downe three things as three botches and carbuncles of the soule they oppresse the body defile the minde and breake the bonde and vnitie of the Church of God The first is gluttonie and drunkennes the roote and mother of al euill nothinge standeth safe where wine preuayleth This was the iniquitie of Sadome abundance and fulnesse of bread they abused the gifts of God to the dishonour of god This was y e cause of all her filthynes her filthines was the cause of her destruction Here of God speaketh My chosen people My darling is waxed fat Therefore he forsooke god that made him and regarded not the strong God of his saluation And againe by the Prophet Esay The harpe and viole timbrell and pipe are in their feastes but they regard not the work of the Lorde neyther consider the worke of his hands And in the xxiichap Behold ioy and gladnes slaying oxen and killing sheepe eating fleshe and drinking wine eating and drinking for to morowe we shall die So through gluttony and drunkenn es they despised the threatnings of God and entered not into the way of repentance but continued in their sinnes and made scorne of the Prophets of God The people of Israel sate them downe to eate and drink rose vp to play They forgat God and the mercies he had shewed vpon them and worshipped a golden calfe So grosse and so deadly are the cloudes of drunkennes Our Sauiour Christ saith towardes the latter day the people shall eate and drinke and be voyd of care as in the daies of Noah and distruction shall sodainely fall vpon them therefore Christ sayth Woe be to you that are full for you shall hunger Many haue bene slaine in the field but manie more haue taken their deadly wounde by surfeting many haue bene drowned in the sea but many more haue perished by the strength of wine It is not set downe that the rich glutton was an oppressour an extortioner an vsurer or y â— he came vniustly by his goods but that he abused the same y t be fared deliciously and became vnthankefull and therefore was punished in hell fire Then he which before had aboundance and did swimine in wine had not one droppe to quench his thirst Many make their belly their God They haue more comfort in the caste of sweete fare then in the consideratioon of the workes of God Their table is turned into a snare their glorie is to their shame Here will I speake nothing of forcing and quaffinge God keepe it farre from Christian tables it is too too wilde barbarous the heathens hate it nature abhorreth it the horse and mule woulde not vse it S. Augustine saith Ebrius non peccatuÌ„ facit sed ipse totus est peccatum A drunken man doth not commit sinne but hee is altogether sinne And therefore his rewarde is death S. Paul saith Drunkardes shall not inherite the kingome of God They shall drink the cup of y â— wine of the lordes wrath Therefore Christ sayth Take heede to your selues least at any time your heartes bee opressed with surfeting and drunkennes and the cares of this life least that day come on you at vnwares Therefore saith the Apostle let vs not walke in eating and gluttonie it will drowne our senses it will oppresse our nature The kingdome of God is neither meat nor drinke our meat is to do y e wil of our father Let vs not abuse the creatures of God Let vs eate drinke that we may liue only to y â— sustenaÌ„ce of our bodies y t we by the moderate sober vse of those thinges may be the better hable to folow please God in our vocation The meat for the bellie the bellie for the meats but God shal destroy both it them Let vs think of the cuppe which Christ had on y â— crosse his cup was eisel tempered with gall at his hande let vs take the cup of thankes giuing and call vpon the name of the Lord. Let vs whether we eate or drinke remeÌ„ber who it is that hath bestowed his giftes vpon vs and whatsoeuer wee doe let vs doe it to the glory of God An other boâ—ch and carbuncle is chambering and wantonnes Of this also the Apostle warneth vs for adulterers and fornicators God shall iudge they shal haue their part in the lake which burneth with fire and brimstone whiche is the second death the Lorde is the auenger of al such It is the will of God that our bodies be kept in holynes they are the temples of GOD hee hath called vs to be vessels of honour that wee shoulde bee holy in body and holy in spirit that we serue him in holynes and righteousnes all the dayes of our life The last is strife and enuying We are one body in Christ Iesus wee are indued with one spirit we are meÌ„bers one of another The Gospel of Christ is the gospell of peace he hath broken the stoppe of the partiton wall hee hath set al thinges at peace Hee hath taught vs learne of me for I am humble meeke Let vs not saith S. Paul bee desirous of vaine glorye prouoking one another â—nuying one another Let not one of you say I am Pauls and another I am Apollos the body of Christ is one it is not deuided If you bite and deuoure one another take heede least you consume one another If there bee â—nuying and strife and dissentions among you you are yet carnall you sauour not of the spirit of God You are but a litle flocke the worlde hateth you ioyne together loue one another beare you one anothers burthen and so fulfill the law of Christ The fruite of the spirit is loue ioy peace longe sufferinge gentlenesse goodnes faith meekenes temperancie Loue suffereth long it is bountiful loue enuieth not loue doeth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euil it reioyceth not in iniquitâ—e but reioyceth in the trueth it suffereth all thinges it beleeueth all thinges it hopeth all thinges it endureth al things loue is the bonde of perfection The seruant of Christ is not quarrellous let vs keepe the vnitie of the spirite in the bonde of peace Let not dissention or malice trouble our hearts let vs walke after this maner and so let vs glorifie God in our mortall bodies Let vs auoyde these thinges gluttonie
est Hoc non dicet nisi pariter caecus He y t is blind in his heart within seeth not Christ that is our bread And is he blessed No man wil say so vnlesse it be one as blinde as he Chrisost saith Where as the carkeis is there are Eagles The carkasse is y â— body of Christ in respect of his death But hee nameth Eagles to shewe that who so will approche to this bodie must mount aloft and haue no dealing with the earth nor bee drawen and creepe downward but must euermore flee vp and behold the Sunne of iustice haue the eye of his minde quicke and sharpe For this is a table of eagles that flie on high not of iaies that creepe beneath So saith Saint Hierome Let vs goe vp with the Lorde in to heauen into that great parlar spread and cleane and let vs receiue of him aboue the cuppe of the new Testament He saith They that rise not vp by faith receiue not the cuppe of Christ So saith Hillary The bread that came downe from heauen is not receiued but of him that hath our Lord and is the member of Christ This is the vndoubted meaning of the olde fathers that the wicked are not partakers of the passion of Christ because they lacke faith whereby onely Christ is receiued of vs. As Augustine saith How shal I holde Christ beeinge absent how shal I thruste my hande vp into heauen that I may holde him sitting there Sende vp thy faith and thou holdest him By this meanes we draw nigh to Christ we hyde our selues in his woundes wee sucke at his breast we feede of his bodie and comfortablye lay vp in our mynde that his flesh was crucified and wounded for our sakes Nowe let vs examine what difference is betweene the body of Christ and the sacrament of the bodie It behoueth vs to take eche part aright as it is least we be deceiued and take one for another Origen saith Simpliciores nescientes distinguere c. Simple meÌ„ not being able to discerne what thinges in the Scriptures ought to be applyed to the outwarde man and what to the inner beinge deceiued by the likenesse of woords haue turned them selues to a sorte of peeuishe fables and vaine fantasies Therefore sayeth Chrysostome Magnum crede mihi bonum est scire quid sit creatura quid sit Creator c. Beleeue me it is a great matter to vnderstande what is the creature and what is God the Creator what are the workes and what is the workman The difference heerein is this A Sacrament is a figure or token the bodye of Christ is figured or tokened The Sacrament bread is bread it is not the bodie of Christ The bodie of Christ is flesh it is no bread The bread is beneath the bodie is aboue The bread is on the table the bodie is in heauen The bread is in the mouth the bodie in the heart The bread feedeth the outward man the bodie feedeth the inwarde man The bread feedeth the bodie the body feedeth the soule The bread shall come to nothing the bodie is immortall and shall not perish The bread is vile the bodie of Christ glorious Such a difference is there betweene the bread whiche is a Sacrament of the bodie and the bodye of Christ it selfe The Sacrament is eaten as well of the wicked as of the faithfull the bodie is onely eaten of the faithfull The Sacrament may bee eaten vnto iudgement the body can not bee eaten but vnto saluation Without the Sacrament we may be saued but without the bodie of Christ wee haue no saluation wee can not bee saued As Saynt Augustine saith Quinon sumit carnem Christi non habet vitam qui eam sumit habet vitam eam vtique aeternam Hee that receiueth not the fleshe of Christ hath not life he that receiueth the same hath life and that for euer Such a difference maketh Epiphanius Hoc est rotundae figurae insensibile quantum ad potentiam c. This thing that is the sacrament is of a rounde forme for it was a great thick round cake and touching any power that is in it vtterly voyde of sense But wee knowe that our Lord is whole sense whole sensible whole God whole mouing Again S. August saith for the difference of them The Sacrament of Christs bodâ— is receiued of some vnto life of some vnto destruction but the thing it selfe that is the flesh of Christ wherof this is a Sacrament is receiued of all men vnto life and of no man to destruction whosoeuer shall be partaker of it Of the difference which is betweene a figure of any thing and the thing it self Chrysost saith Audisti fuisse figuram ne ergo mirare neque omnia require in typo Neque enim typus esset si omnia quae veritati accidunt haberentur Yee haue heard that it was a figure therefore maruell not being a figure require not al thinges to agree for otherwise it were no figure These and such like reasons no doubte mooued the godly Father to say as wee haue learned to say Aliud est Sacramentum aliud res sacrameÌ„ti The Sacrament is one thing the matter of the Sacrament which is Christes verye body is another thing And therfore he saieth Honorem tanquaÌ„ religiosa habere possunt stuporem taÌ„quam mira noÌ„ possuÌ„t These things speaking of the sacrament of Christes body maye haue honour as things appointed to religion but wonder as things maruellous they can not haue Thus are wee taught by the Catholique Learned Fathers to put a difference betweene the Sacrament and the body of Christe and that the one of them is not really lapped vp or shut within the other that the one as Epiphanâ—us saith is vtterly voyde of sense the other whole sense and whole sensible that the one is receiued 〈◊〉 destruction vnto some as Saint Augustine â—aith the other is receiued of all men vnto life That the one is a figure as Chrysostome sayth the other a trueth It remayneth that wee consider howe wee ought to prepare our heartes and with what faith and reuerence wee shoulde resorte to these holy mysteries Wee may not come as we vse to doe to our vsuall meates For here in a mystery and Sacrament of bread is set before vs the bodie of Christe our Sauiour and his blood in the Sacrament of Wine Wee see one thing wee must conceiue another thing Therefore we must in such manner be affected as if we were present to beholde his death vpon the crosse and the sheading of his blood for our sinnes Let vs set before our eyes that dreadfull tragedie and the causes and effectes of his death that so our heartes may bee the rather mooued to yeelde that allegeance obedience and reuerence which is due Wee were the children of wrath the enemies of God shut vp vnder sinne and the heires of euerlasting