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death_n	cup_n	drink_v	show_v	4,559	5	5.6281	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

be conditions of his person as he was in sacrifice and oblation But our ancestours in the use of their Sacrament received the Eucharist in both kindes not being so acute as to discerne betwixt the things that belonged unto the integritie of the sacrifice of the sacrament because in verie truth they tooke the one to be the other Thus Bede relateth that one Hildmer an officer of Egfrid king of Northumberland intreated our Cuthbert to send a Priest that might minister the sacraments of the Lords body and blood unto his wife that then lay a dying and Cuthbert himselfe immediately before his owne departure out of this life received the communion of the Lords body and blood as Herefride abbat of the monasterie of Lindisfarne who was the man that at that time ministred the sacrament unto him made report unto the same Bede who elsewhere also particularly noteth that he then tasted of the cuppe Pocula degustat vitae Christique supinum Sanguine munit iter least anie man should think that under the formes of bread alone he might be said to have beene partaker of the body blood of the Lord by way of Concomitance which is a toy that was not once dreamed of in those dayes So that we need not to doubt what is meant by that which we reade in the booke of the life of Furseus which was written before the time of Bede that he received the communion of the holy body and blood and that he was wished to admonish the Pastors of the Church that they should strengthen the soules of the faithfull with the spirituall food of doctrine and the participation of the holy body and blood or of that which Cogitosus writeth in the life of S. Brigid touching the place in the Church of Kildare whereunto the Abbatesse with her maidens and widdowes used to resort that they might enjoy the banquet of the body and blood of Iesus Christ. which was agreeable to the practise not only of the Nunneries founded beyond the seas according to the rule of Columbanus where the Virgins received the body of the Lord and sipped his blood as appeareth by that which Ionas relateth of Domna in the life of Burgundofora but also of S. Brigid her selfe who was the foundresse of the monasterie of Kildare one of whose miracles is reported even in the later Legends to have happened when she was about to drinke out of the Chalice at the time of her receiving of the Eucharist which they that list to looke after may finde in the collections of Capgrave Surius and such like But you will say these testimonies that have beene alledged make not so much for us in proving the use of the communion under both kindes as they make against us in confirming the opinion of Transubstantiation seeing they all specifie the receiving not of bread and wine but of the body and blood of Christ. I answer that forasmuch as Christ himselfe at the first institution of his holy Supper did say expressely This is my body and This is my blood hee deserveth not the name of a Christian that will question the truth of that saying or refuse to speake in that language which hee hath heard his Lord and Master use before him The question onely is in what sense and after what maner these things must be conceived to be his body blood Of which there needed to be little question if men would be pleased to take into their consideration these two things which were never doubted of by the ancient and have most evident ground in the context of the Gospell First that the subject of those sacramentall propositions delivered by our Saviour that is to say the demonstrative particle THIS can have reference to no other substance but that which he then held in his sacred hands namely bread and wine which are of so different a nature from the body and blood of Christ that the one cannot possibly in proper sense be said to be the other as the light of common reason doth force the Romanists themselves to confesse Secondly that in the predicate or later part of the same propositions there is not mention made onely of Christs body and blood but of his body broken and his blood shedd to shew that his body is to be considered here apart not as it was borne of the Virgin or now is in heaven but as it was broken and crucified for us and his blood likewise apart not as running in his veynes but as shedd out of his body which the Rhemists have told us to be conditions of his person as he was in sacrifice and oblation And least we should imagine that his bodie were otherwise to be considered in the sacrament then in the sacrifice in the one alive as it is now in heaven in the other dead as it was offered upon the crosse the Apostle putteth the matter out of doubt that not only the minister in offering but also the people in receiving even as often as they eate this bread and drinke this cup doe shew the Lords death untill he come Our elders surely that held the sacrifice to be given and received for so we have heard themselves speake as well as offered did not consider otherwise of Christ in the sacrament then as he was in sacrifice and oblation If here therefore Christs body be presented as broken and livelesse and his blood as shedd forth and severed from his body and it be most certaine that there are no such things now really existent anie where as is confessed on all hands then must it follow necessarily that the bread and wine are not converted into these things really The Rhemists indeed tell us that when the Church doth offer and sacrifice Christ daily he in mysterie and sacrament dieth Further then this they durst not go for if they had said he died really they should thereby not only make themselves daily killers of Christ but also directly crosse that principle of the Apostle Rom. 6.9 Christ being raysed from the dead dyeth no more If then the bodie of Christ in the administration of the Eucharist be propounded as dead as hath bin shewed die it cannot really but only in mysterie and sacramēt how can it be thought to be contayned under the outward elements otherwise then in sacramēt mysterie and such as in times past were said to have received the sacrifice from the hand of the Priest what other body and blood could they expect to receive therein but such as was sutable to the nature of that sacrifice to wit mysticall and sacramentall Coelius Sedulius to whom Gelasius Bishop of Rome with his Synod of LXX Bishops giveth the title of venerable Sedulius and Hildephonsus Toletanus of the good Sedulius the Evangelicall poët the eloquent orator and the catholick writer is by Trithemius and others supposed to be the same with our Sedulius of Scotland or Ireland whose

Relatum where it is said Non enim sensum extrinsecus alienum extraneum debetis quaerere Sed ex ipsis Scripturis sensum capere veritatis oportet For yee ought not to seeke for a strange and forraine sence from vvithout but out of the verie Scriptures themselves yee must take the sence of the truth So that although the Church of Christ and the Bishops Pastors and Ministers therein be to expound the Scriptures yet wee see by what rule they are to be directed namely by the Scriptures themselves and not to expound it at randome or as they list If they wil have their expositions to be right and sound and such as shall be deemed to come from the holy Ghost 3 Yea the verie Church it selfe is also thus to be tried and decided namely by the Scriptures For so S. Augustine holdeth directly saying thus Let us not heare I say and thou sayest but let us heare Thus saith the Lord. There are verily the Lords bookes to the authoritie vvhereof vvee both consent vvee both beleeve vvee both serve There let us search the Church there let us discusse our cause And againe he saith That all that should be remooved vvhatsoever is alleaged on eyther side against other saving that vvhich commeth out of the Canonicall Scriptures And againe he saith Let them shevv their Church if they can not in the sayings and fame of the Affricanes nor in the determinations of their Bishops nor in any mans reasonings nor in false signes and vvonders for against all these vvee be vvarned and armed by Gods VVord but in the things appointed in the Lavv spoken before by the Prophets in the Songs of the Psalmes in the voyce of the Shepheard himselfe and in the preachings and painefulnesse of the Evangelists that is in the authoritie of the bookes Canonicall And a little after he saith againe thus To that eternall salvation commeth no man but he that hath the head Christ and no man can have the head Christ vvhich is not in his bodie the Church vvhich Church as also the head it selfe vvee must knovv by the Canonicall Scriptures and not seeke it in divers rumors and opinions of men nor in facts reports and visions c. Let all this sort of them be chaffe and not give sentence before hand against the vvheat that they bee the Church But this point viz. vvhether they be the Church or no Let them shevv no other vvay but by the Cononicall bo●kes of the holy Scriptures For neither doe vvee say that men ought to beleeve vs because vvee are in the Catholike Church of Christ or because Optatus Bishop of Millevet or Ambrose Bishop of Millain or innumerable other Bishops of our Communion doe all●w this doctrine that vvee hold or beca●se in Churches of our Companions it is preached or because that through the vvhole world in those holy places vvhere our Congregations resorted so manie wonders either of hearings or of healing be done vvhatsoever such things be done in the Catholicke Church the Church is not th●refore proved Catholicke because these things bee done in it The Lord Iesus himselfe vvhen he vvas risen from death and offered his ovvne bodie to be seene vvith the eies and handled vvith the hands of his Apostles least they should for all that thinke themselves to bee deceaved hee rather iudged that they ought to bee established by the testimonie of the lavv Prophets and Psalmes shevving those things to be fulfilled in him that were there spoken so long before of him And hereupon a little after he saith againe These are the doctrines these are the stayes of our cause vvee read in the Acts of the Apostles of some faithfull men that they searched the Scriptures vvhether the things vvere so or no vvhich they had heard preached vvhat scriptures I pray did they search but the Canonicall of the Lavv and of the Prophets To these are ioyned the Gospels the Epistles of the Apostles the Acts of the Apostles The Revelation of S. Iohn Search all these bring forth some plaine thing out of them vvhereby you may declare that the Church hath remained onely in Affricke So farre Augustine Chrysostome also speaketh to the same effect saying VVhen you shall see the abhominable desolation stand in the holy place that is as he expoundeth it VVhen you shall see vngodly Heresie vvhich is the army of Antichrist stand in the holy places of the Church in that time let them which are in Iurie flie vnto the hills that is saith hee Let them that are in Christendome resort vnto the Scriptures for like as the true Ievv is a Christian as the Apostle saith he is not a Ievv vvhich is one outvvard in like manner the verie Ievvrie is Christianitie the hills are the Scriptures of the Apostles and Prophets But why doth hee command all Christians at that time to resort to the Scriptures Because in this time sithence Heresie hath prevailed in the Church there can bee saith hee no proofe nor other refuge for Christian men desirous to knovv the truth of the right Faith but onely by the Scriptures And the reason hereof he further sheweth For saith he such things as pertaine to Christ the Heretickes also have in their schisme They have likevvise Churches likevvise the Scriptures of God Bishops also and other orders of Clerkes and likevvise Baptisme and the Sacrament of the Eucharist and to conclude Christ himselfe vvherefore he that vvill knovv vvhich is the true Church of Christ in this so great confusion of things being so like hovv shall he knovv it but onely by the Scriptures And afterward againe he saith thus For if they shall looke upon anie other thing but onely the Scriptures they shall stumble and perish not perceiving vvhich is the true Church and so fall into the abhominable desolation vvhich standeth in the holy places of the Church So farre he Now then these being times of Schisme and heresie and of much contention and variance betweene the Protestants and the Papists and the great question betweene them being VVhether of them is the true Church Yea these being the times wherein the verie grand Antichrist himselfe with his armie of Bishops Priests and Clerkes hath place in the world as before in some sort but afterwards is more fully declared It followeth necessarily by this rule of his as also by the former Rule and direction of S. Augustine likewise that all people that bee desirous to know the truth in these times and which is the true Church must resort and betake themselves for the true tryall discerning and deciding hereof vnto the holy Scriptures only for all other waies and courses be uncertaine and unsure and such as whereby a man may possibly and easily be deceived as those ancient Fathers do there expresly teach and affirme And to give you some little tast here also that these be the times of Antichrist and that Antichrist is long sithence come and that the Pope of Rome

is he besides that which is before spoken doe but consider what the Abbot Ioachim long sithence told King Richard the first King of England namely that Antichrist was then alreadie borne and had his seat at Rome and was to be advanced in that Apostolicall Sea And he further saith Non nulli sub specie sedis Dei id est● universalis Ecclesiae Facti sunt sed●s Bestiae quae est regnum Antichristi regnantis ubique in membris suis c. Sundrie saith he under pretence of Gods seat that is of the universall Church are become the seat of the Beast vvhich is the Kingdome of Antichrist raigning everie vvhere in his members consisting as he there further saith in the Cleargie men in the Monkes and Monasteries Againe he saith that Rome est in spiritu Babylon Rome is the spirituall Babylon And againe he saith Negotiatores terrae sunt ipsi sacerdotes qui vendunt orationes missas pro Denarijs facientes domum orationis Apothecam Negotiationis The Merchants of the earth be the Priests themselves vvho sell Prayers and Masses for money making the house of Prayer a shop of Merchandize Yea sundrie both Princes and Bishops of Germanie long agon have affirmed and published the Pope to be Antichrist as appeareth in Aventinus But I leave this to be as I said more fully handled afterward In the meane time if anie would know who be the right Catholikes as Papists verie boldly but verie uniustly take upon them that title let him consider these two sentences of Vincentius and conferre and ioyne them together The first is this Id teneamus quod VBIQVE quod SEMPER quod ab OMNIBVS creditum hoc est enim verè proprieque Catholicum Let us uphold that vvhich hath beene beleeved everie vvhere and at all times of all persons for this is rightly and properly Catholicke The second is this where he saith Ille est verus Germanus Catholicus qui quidquid universaliter ANTIQVITVS ecclesiam Catholicam tenuisse cognoverit id solum sibi tenendum creder dumque decernit He is the true and right Catholicke who iudgeth that he is to hold beleeve onely that which he knoweth the Catholicke Church to have formerly held universally in the old time This Vincentius lived above 1200. yeares sithence so that this Antiquitùs this old time whereto he referreth everie man that will be a right Catholicke cannot be intended the age and time wherein himselfe lived much lesse can it he supposed anie of those manie hundreth yeares that came after him and are sithence his time gone and past but it must needs be intended of an old time passed long before the time wherein hee lived and wrote these things which old time therefore which he so called what can it be but the Primitive and Apostolicke times If then yee will prove your selves to bee Catholickes and your Church to bee the Catholike Church by this rule and definition of Catholikes out of Vincentius then must you not take your patterne and proofe from that Councell of Trent nor from the late Councell of Constance nor anie of the times after Vincentius but you must transcend and goe to the times that were in the old Time long before the daies of this Vincentius even to the primitive and Apostolike times which were indeed the best and purest times and from thence must you take the patterne of your Church and Religion For that which alwayes formerly and every vvhere and of all Christians in That Old Time was held and beleeved is the thing that he accounteth and defineth to be Catholicke and such to be Catholickes which hold and beleeve only so much and no more Which faith doctrine and religion of those old Primitive and Apostolicke times was at first delivered by word of mouth by the Apostles but was afterwards as Irenaeus hath before enformed us committed to VVriting that so it might be for ever that The foundation and pillar of our Faith Yea this even Vincentius also himselfe teacheth saying Scripturarum canon sufficit ad omnia satis superque the canon of the Scriptures doth suffice for all matters sufficiently and more then sufficiently that is abundantly and overflowingly By this rule then and definition of a Catholike given so long agon by Vincentius it is evident that not yee but wee are to be held for the right and true Catholikes inasmuch as not yee but wee doe beleeve and hold that faith doctrine and Religion which those old and first Christians universally held in those ancient primitive and Apostolick times and which was afterwards written and is omni-sufficiently conteined in that written word of God the sacred and canonicall Scriptures Yea that and onely that wee hold and beleeve as Vincentius saith right and true Catholikes ought to doe and so doe not you therefore whether yee or wee be the right Catholiks is a verie easie and apparant matter to be decided Aufer Haereticis quae cum Ethnicis sapiunt ut de scripturis solis Quaestiones suas sistant stare non poterunt Take from the Heretickes saith Tertullian those things wherein they savour of Heathen wisedome so as that they bring their Controversies to bee decided onely by the Scriptures and they be not able to stand In which wordes men that will not suffer their Controversies to bee decided onely by the Scriptures may see themselves ranged within the compasse of Hereticks and so termed and entituled by him so farre are they off from being the right and true Catholikes And yet Papists have I grant for some of their errors a kinde of Antiquitie but it is an Antiquitie of a later date and it is not that most ancient Antiquitie which Vincentius and the rest of the ancient Fathers direct you unto and which should be in request For that is the True whatsoever is the first and that which is later or commeth in after the first is the adulterate or corrupted as Tertullian againe expressely affirmeth Yea he saith further Hoc mihi proficit Antiquitas praestructae divinae Literaturae Herein doth Antiquitie availe me if it be builded upon the divine Scripture Wherefore if yee will be good and right Catholikes ye must go and take the patterne and president of your Faith and Religion from those most ancient primitive and Apostolike times as we doe because as Eusebius also out of Egesippus noteth the Church so long as the Apostles lived remayned a pure Virgin for that if any vvent about to corrupt the holy rule vvhich was preached they did it in the Darke and as it vvere underneath the earth But after the death of the Apostles and that generation was past which God vouchsafed to heare the divine wisedome with their own eares the placing of wicked error saith he began to come into the Church For which purpose to shew that corruptiō grew in those after succeeding times Clemēs also alledgeth the proverb

aside The vvages of sinne saith S. Paul is death But the gift of God is eternall life through Iesus Christ our Lord. Note that hee calleth Eternall l●fe not the wages or merit of Men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The free gift of God bestowed gratis without anie purchase merit or desert of ours albeit Iesus Christ our Lord purchased it for us and paid a great price for it in our behalfe through vvhom and whose merits it is that we obtaine it Hearing saith S. Augustine that death is the vvages of sin vvhy goest thou about O Thou not Iustice of man but plaine pride under the name of Iustice vvhy goest thou about to lift up thy selfe and to demand Eternall life vvhich is contrarie to death as a vvages due Chrysostome also upon this place speaketh thus Hee saith not eternall life is the revvard of your good vvorkes but eternall life is the gift of God That he might shevv that they are delivered not by ●heir ovvne strength or vertues and that it is not a debt or vvages or a retribution of labours but that they have received all those things freely of the gift of God Theodoret likewise upon this place observeth that the Apostle saith not here revvard but gift or grace for eternall life is the gift of God for although a man could performe the highest and absolute Iustice yet eternall ioyes being vveighed vvith temporall labours there is no proportion And so saith S. Paul himselfe that The afflictions of this life non sunt Condignae are not vvorthy the glorie that shall be shevved unto us It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merces a revvard is promised to those that doe good workes but it is as before is shewed merces ex gratià non ex debito a revvard of grace or favour and not of debt or desert as even S. Paul himselfe distinguisheth So that God giveth the Crowne of righteousnesse not to the merit or worthines of our workes but to the Merit or Worthines of Christ and as due to us by his promise onely freely made unto us in Christ. The Crowne therefore of eternall life is of mercie and favour in respect of us but of Iustice and desert in respect of Christ who hath purchased it for us by his merits and worthines Wherefore S. Augustine saith well that fidelis dominus qui se nobis debitorem fecit non aliquid a nobis accipiendo sed omnia nobis promittendo The Lord is faithfull who hath made himselfe a debtor unto us not by receiving anie thing of us but by promising all things unto us Againe he saith Non dicimus Deo Domine redde quod accepisti sed redde quod promisisti VVee say not to God Render that O Lord vvhich thou hast received of us but render or give that vvhich thou hast promised Againe he saith That God crovvneth his ovvne gifts not our merits vvhen he crovvneth us What vvorthinesse soever then is in us it is by Gods acceptation and his accounting of us to bee such in through Christ not by reason or in respect of any of our owne personall merits or worthinesse For vvhat hast thou saith S. Paul that thou hast not received and if thou hast received it vvhy dost thou glorie as though thou hadst not received it The gifts and graces of God in a man should make him humble and thankefull and not make him proud as though he deserved them and a great deale more by reason of them If a man give another 100. l. which hee useth well doth hee thereby deserve or can hee therefore claime as of merit or dutie to have at that mans hand 100000. l. Men for good works and benefits done may deserve praise and thankes amongst men but what man by doing of his dutie deserveth praise or thankes at Gods hand or What Servant for doing his Masters service and commandement can thereupon claime to be his Masters heire VVhosoever glorieth should glorie in the Lord as S. Paul teacheth But if men doe merit then have they somewhat of their owne wherein to glorie But God alloweth no matter of glorie in men with him or in his sight neither have they indeed anie matter of glory in them because whatsoever graces or goodnes men have they have received it of God to whom they ought to bee thankefull and for which they stand bound to performe all manner of dutie unto him So that how much merit men take to themselves so much doe they detract from the merits of Christ and so much praise glorie and thankes doe they pull from God to whom all praise glorie honour and thankes rightly and properly belong and are to be rendred Yea the Kingdome of heaven is a reward infinitely above the value of all mens workes and therefore must needes bee given of grace and cannot be merited by men But against mens merits and their workes of satisfaction whereby they intend to satisfie Gods wrath and Iustice for sinnes which is onely satisfiable by the death and sufferings of that Immaculate Lambe Christ Iesus enough hath beene before spoken and therefore I here forbeare to speake anie further of them 4 But in this matter of vvorkes this is not to be passed over or omitted that they also hold workes of Supererogation as they call them whereby they say Men doe more then they are bound unto by Gods Commandements and so doe merit not onely their owne salvation but the salvation also of others or something toward it Can these be accounted good vvorkes or that be held for a good and right religion wherin such monstrous things be taught and maintained It is more then anie meere man is able to doe perfectly and exactly to keepe and performe the vvhole lavv and Commaundements of God for so S. Paul himselfe expreslie affirmeth it to be a thing impossible because of the vveakenesse that is in all sinnefull flesh and so have the ancient Fathers likewise before testified and taught Why then doe these men talke of doing all and more then all the Commaundements of God Indeed if anie thinke to come to heaven by Doeing as he in the Gospell did the Ansvvere which Christ gave in that case is right and fit for him that Hee must keepe the Commandements for Moses describing the righteousnesse vvhich is of the Lavv saith That the man vvhich Doth those things shall live by them But the righteousnesse vvhich is of faith speaketh as S. Paul sheweth on another fashion and consisteth in a firme beleeving in Christ For Christ who performed the law for us it being a thing impossible for us to doe is the End or accomplishment of the Lavv for righteousnesse to everie one that beleeveth as hee there againe affirmeth And yet must none therefore hereupon conclude God to bee Cruell Tyrannicall or uniust in giveing such a Law as is impossible for men to keepe for at the first

a salve to all if all can take hold of him and apply him unto themselves as a Saviour by a true and lively faith But because all cannot doe this for none have this true lively and iustifying faith but Gods elect onely therefore he died efficiently that is his death was effectuall and beneficiall only to Gods Elect. Wherfore also well doth he distinguish whether it were Augustine or Prosper Qui magnitudinem pretii distinguit a proprietate redemptionis vvhich distinguisheth the greatnes or sufficiencie of the price from the proprietie of redemption Agreably whereunto S. Ambrose likewise saith that Etsi Christus pro omnibus passus est specialiter tamen pro nobis passus est quia pro Ecclesia passus est Although Christ suffered for all excluding none from the benefite of his death if they beleeve in him yet specially or in a speciall manner hee suffered for us that doe beleeve in him because for his Church it was that hee suffered And so likewise testifieth S. Hierome that Christ gave his life a redemption not for all but for manie that is saith hee for them that beleeve In like manner doth S. Paul say that God gave him to death for us all that is for all Gods elect whereof hee was one For so also S. Augustine interpreteth it in Ioh. tract 45. Pro nohis omnibus tradidit illum Sed pro quibus nobis praescitis Praedestinatis Iustificatis Glorificatis Hee gave him to death for us All But for vvhich Vs namely for them saith hee vvhich are the foreknovvne the Predestinate the Iustified and the Glorified persons Againe in the Epistle to the Hebrevves it is said that Christ Tasted death for all but in the verses that follow he sheweth the speciall meaning of those words viz. that those All vvere sanctified persons the brethren of Christ the Children vvhich God had given him and the Children which hee by that his death and passion was to bring unto glory For which cause he is also there called the Prince of their salvation In like sort it is said in the second Epistle to the Corinths that Christ dyed for all but in the words following he explaineth the matter and sheweth that hee died for all such as finding themselves dead in themselves should afterwards live not unto themselves anie longer but unto him that died for them and rose againe which kinde of godly and new life none doe live but the elect onely Againe in his Epistle to the Thessalonians he speaketh thus God hath not appointed us unto wrath but to obtaine salvation by the meanes of our Lord Iesus Christ which dyed for us Observe here likewise that he maketh Christ Iesus in a speciall and peculiar manner to die onely for those which bee appointed to obtaine salvation by the meanes of him and not for the rest which were appointed unto Wrath for he there manifestly distinguisheth betweene those two sorts of people Againe S. Paul in his Epistle to the Ephesians speaketh thus Husbands love your vvives even as Christ loved the Church and gave himselfe for it Where you see also that he appropriateth the benefit of the death of Christ to his Church which he so entirely loved Yea Christ Iesus himselfe affirmeth the same saying that Hee is that good Shepheard which giveth his life for his Sheepe And againe hee saith Greater love hath no man then this that a man bestovv his life for his friends yee are my friends if yee doe whatsoever I command you By all which appeareth that Christ in respect of the proprietie of redemption gave his life and died onely for his Church for his Sheepe for his Friends that would obey him which is as much to say as that hee died specially and properly for the Elect. Yea he was in Gods purpose intended and ordayned to come into the world for the redemption of the Elect. So S. Peter likewise testifieth directly for writing his Epistle to the Elect of God 1. Pet. 1.2 he saith that They were redeemed with the pretious blood of Christ as of a Lambe undefiled and without spot and hee there further saith expresly that Christ was ordained before the foundation of the world but was declared in the last times for their sakes Where you see it precisely affirmed that Christ was ordained to come and did come into the world for the Elect sake And so also doth S. Paul declare in his Epistle to Timothy And this likewise doth Esay shew in his Prophesie saying Vnto us a Childe is borne unto us a Son is given that is unto the Church and people of God of which number the Prophet was one that so speaketh Againe S. Paul writing to the Church and people of God distinguishing them from the rest saith thus unto them Yee are not your owne for yee are bought with a price Therefore glorifie yee God in your bodie and in your spirit for they are Gods Againe in the Acts of the Apostles it is said to bee The Church of God which Christ hath purchased with that his blood Yea this is so evident that by the All for whom Christ died is in respect of redemption and remission of sinnes meant all the elect onely that for the clearer illustrating of it to be so the Scripture it selfe often useth in stead thereof this word Manie As in the Gospell according to S. Matthew Christ Iesus himselfe saith thus This is my blood of the nevv Testament that is shed for manie for the remission of their sinnes Againe hee saith The sonne of man came not to be served but to serve and to give his life a redemption for manie Marke that in both those places he saith That he gave his life to be a ransome or redemption not of all in a generalitie but of Manie that is as I said before of the Elect onely So likewise it is said in the Epistle to the Hebrevves Christ vvas once offered to take avvay the sinnes of manie And againe it is said by S. Paul that By the ●bedience of one namely of Christ manie shall be made righteous And so againe it is said in Daniel that The Messias should be slaine and that he should confirme the covenant vvith manie But beside all this S. Paul speaketh yet further verie plainely thus God setteth out his love tovvard us seeing that vvhilst vvee vvere yet sinners Christ died for us much more then being novv iustified by his blood vvee shall be saved from vvrath through him Observe here first that he saith Christ died for us that is for us that be of Gods Church and people for he speaketh in the person of them and in their behalfe and secondly observe that he maketh this an argument as it is indeede of Gods great and speciall love towards them that he sent his sonne to die for them what can be more plaine to shew that in Gods

in that place as a similitude to represent the neere coniunction betweene Christ and his Church but contrariwise hee bringeth and mentioneth the great love of Christ and the neere mistical coniunction between him and his Church as a similitude and argument to declare and enforce the love that shold be of the husband toward his wife For that is the maine matter scope and point of exhortation the Apostle there aymeth at as is expresse and apparant by the 25. Verse and so from thence to the end of that Chapter 5 Now concerning Orders By Orders wee understand the ordination of Ecclesiastical Ministers to their ministery by Imposition or laying on of hands Here then I would be glad to know why or for what reason they should hold this to be a Sacrament Is it because it is a good worke and an holy action But it is answered before that everie good worke and godly and holy action is not to bee reckoned for a Sacrament Or doe they make it a Sacrament because it hath in it an outward signe of an holy thing accounting the ordination or consecration to the ministerie to bee the holy thing and the imposition or laying on of hands in that action and for that purpose to bee the outward signe But hereunto is answered that everie outward signe of an holy thing or of an holy action is not sufficient to make a Sacrament for then Prayer with lifting up of hands should bee likewise a Sacrament end sundrie such like But it must be an outward signe of this particular holy thing namely of the remission of our sins and of our coniunction and communion with Christ or otherwise it is no Sacrament in that sense of a Sacrament which wee speake of Yea it must bee not onely a signe but a seale also of that our uniting and coniunction with Christ as is before declared which thing because the act of Ordination of Ministers by imposition of hands is not therefore it can be no Sacrament Againe the Sacraments be such as bee common belong to all sorts and degrees of Christians aswell to the lay sort as to Ecclesiasticall Ministers as appeareth by the example of these two confessed and undoubted Sacraments viz of Baptisme and the Lords Supper but these orders be proper and peculiar unto those onely that bee of the Ecclesiasticall Ministerie and extend no further and therefore they can bee no Sacraments in that sense of Sacraments that wee speake of 6 The last supposed Sacrament in the Popish Church is Extreme unction or last anointing or annealing as they cal it But how do they prove this to be a sacrament We reade indeed in Mark 6.13 that the Apostles of Christ being sent abroad did cast out Divels and annointed manie that were sicke with oyle and healed them But wee see this reckoned amongst the rest of the miracles which those Apostles had power given them to doe in those times of the first preaching and planting of the Gospell to win the greater credit unto it Agreeably whereunto it is said that They went forth and preached everie where the Lord working with them and confirming the word with signes following But beside that it is thus reckoned among the rest of the miracles the effect or event did also declare it to bee miraculous because as manie as were in those daies annointed by them were healed as the Text it selfe affirmeth Now can or doe Popist Priests in like sort in these daies by their annointing with oyle cure and heale the sicke and diseased as they in the Primitive and Apostolicke Church miraculously did All men know they neither doe nor can S. Iames likewise saith to the Christians of those Primitive and Apostolicke times in this sort Is anie sicke among you let him call for the Presbyters or Elders of the Church and let them pray for him and annoint him with oyle in the name of the Lord and the prayer of faith shall save the sicke and the Lord shall raise him up and if he have committed sinnes they shall be forgiven him For Sinnes commonly bee the cause of mens sicknesses and diseases And because God pardoneth such as repentantly acknowledge and confesse their sinnes and faults and not such as hide them and will iustifie themselves therein hee addeth further saying thus Acknowledge your faults one to another and pray one for another that yee may bee healed for the prayer of a righteous man availeth much if it bee fervent teaching them hereby that they ought freely to conferre one with another touching their diseases and sicknesses to confesse the sins which bee the cause of them one to another that so they might helpe one another with their praiers unto God for their recoverie for S. Iames doth not say that it was the bare anointing with oyle that did heale or save a man from death or raise him up from that his sicknesse wherewith hee was visited but it was Annointing with oyle in the name of the Lord that is such as had prayer invocation and calling upon the name of the Lord ioyned with it And therfore in the next words he sheweth that praier was added and that it was the prayer of faith that did preserve or save the sicke and that recovered and raised him up againe What then is there in all this to prove this Vnction or the annointing with oyle to bee a Sacrament Is it because in this healing there was used an external ceremonie or an outward visible signe but it is before shewed that that is not sufficient to make a Sacrament yea then might the curing of the diseased by the water of the Poole of Bethesda Ioh 5.2 3 4. c. be called a sacrament the annointing of the blind mans eies with clay made with spittle together with his washing in the Poole of Siloam Ioh. 9.6.7 might also by as good reason bee termed a Sacrament and sundrie other such actions wherin outward visible signes were used should become Sacraments which it were absurd to affirme in that sense of the Sacraments we here speake of But this Vnction or annoynting with oyle in the Apostles times can be no Sacrament in that sense of a Sacrament that wee speake of for sundry reasons First because it served onely for the healing and curing of the bodie For as for the forgivenesse of sinnes there mentioned and prayer used for that purpose they tended all in this case to this end to worke the effect of healing for the cause of the sicknesse which was sinnes being remooved by the prayers of the faithfull the effect which was the sicknesse or disease caused by those sinnes was also remooved Secondly it was a gift of healing that was in those daies miraculous to cure and heale the sicke in that manner which miraculous and extraordinarie power of healing is now long since ceased and because it was a thing miraculous and extraordinarie and is not ordinarie and perpetual it

Crosse Your selves againe doe say that this bodily offering up of Christ in your Masse is unbloudie and consequently hath in it no effusion of bloud whereupon it must needs be granted that therefore it cannot possibly be a propitiatorie sacrifice or take away the sinnes of men For the Scripture saith expressely that without effusion of bloud there is no remission of sinnes But beside all this there is also no other Priest appointed of God for the offering up of Christ Iesus in a bodily sacrifice but Christ Iesus himselfe only who therefore did performe it in his owne most sacred person and is also the only Priest according to the order of Melchisedech For yee must be put in minde that the Scripture mentioneth not Priests plurally according to the order of Melchisedech as though there were or might be manie or sundrie according to that order but it mentioneth onely One according to that Order affirming this one to be Iesus Christ as the Epistle to the Hebrewes manifestly declareth Yea verie plainely doth that Epistle shew that though there were in the Old Testament under the Levitical and Aronical Priesthood many that were Priests in succession one after another the death of the one causing the other so to succeede yet is it not so in the New Testament under that Priesthood which is according to the Order of Melchisedech where is shewed that Christ Iesus who is the only Priest according to that Order hath neither Vicars nor successors in that his Priesthood nor possibly can have because himselfe never dieth but liveth and continueth a Priest for ever according to that order For which cause it is there further said directly that he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such a Priesthood as doth not passe goe or is convaied from him to anie other Seeing then there neither be nor ought to be anie moe Priests according to the Order of Melchisedech but only One which is Christ Iesus and that this Christ Iesus was in bodily sacrifice to be offered also but Once and not oftner and that himselfe is also the sole and onely Priest allowed and appointed of God to make that bodily oblation which bodily oblation of his is also only propitiatorie How intolerably blasphemous and abominable be and must needs be those Popish Priests that dare arrogate to themselves that particular honor office place and person of Iesus Christ and say that they offer him up in a bodily manner and that often and that their sacrifice of the Masse is a propitiatory sacrifice We know that Christ instituted a Sacrament in bread and wine in commemoration and remembrance of his bodie crucified and his bloud shed for our sinnes But that bodily sacrifice of his was not performed by anie but by himsefe nor was it done at this time of his instituting of this Sacrament but afterward when actually and in verie deed he made that sacrifice of himselfe upon the Crosse and said Co●summatum est It vvas then finished And therefore when Christ said at his last Supper to his Apostles and consequently to the rest of his Ministers their successors Hoc facite c. Doe this in remembrance of me hee bad them to administer that Sacrament in such maner and sort as he did it but hee did not thereby make them Priests to offer him up in a bodily and propitiatorie sacrifice as is by Popish Priests most impiously and absurdly suggested and surmised And yet it is granted that ancient Fathers do cal this supper of the Lord a sacrifice but they so call it a sacrifice in respect it is a memorial of that bodily sacrifice of Christ performed upon the Crosse as even Peter Lombard himselfe expressely telleth you As also it may be called a sacrifice in respect of the sacrifice of praise and thankesgiving and other spiritual sacrifices which at these times the godly offer up unto God For which cause those ancient Fathers doe also call it an Eucharist that is a Thanksgiving noting it even thereby also to be not a Propitiatorie but an Eucharistical sacrifice A memory of this sacrifice of Christ upon the Crosse vve have received saith Eusebius to celebrate at the Lords Table by the signes of his body and of his healthfull bloud according the divine Lawes of the New Testament Christ saith S. Augustine is our Priest for ever according to the order of Melchisedech vvho offered himselfe a sacrifice for our sinnes and hath commended the similitude of that sacrifice to be celebrated in the remembrance of his passion VVee keepe saith Theophilact a remembrance of the Lords death And againe VVee keepe a memory of that Oblation vvherein he offered himselfe Our high Priest saith Chrysostome is he vvhich offered the sacrifice that purgeth us c. But this vvhich vvee doe is done in remembrance of that vvhich was done by him for doe yee this saith Christ in remembrance of mee And againe he saith VVee celebrate the remembrance of a sacrifice By all which and sundrie other sayings which might be cited if need were out of ancient Fathers you may easily perceive that howsoever they call this Sacrament a sacrifice they meane it not to be anie Propitiatorie or Bodily sacrifice but that in the proper appellation it is rather to be termed as themselves here declare a similitude memorial or remembrance of that sacrifice of Christ which himselfe performed upon the Crosse. 2 And yet the Rhemists and other Popish Teachers say that Christ is called a Priest for ever after the order of Melchisedech specially in this respect of the sacrifice of his bodie and bloud instituted at his last supper in the formes of bread and wine in which things they say Melchisedech did sacrifice But first they cannot prove that Christ instituted this sacrament of his last supper to be his verie bodily sacrificing of himselfe yea it is before apparantly disproved for his verie bodily sacrifice was done only by himselfe upon the Crosse and that but once and that sacrifice only is propitiatory and no other And how is it possible that that which is a representation similitude remembrance and sacrament of that sacrifice should be the verie sacrifice it selfe But secondly why doe they or anie other talke of fo●●es of bread and wine for yee know that they were not the formes or accidents of bread and wine but verie substantial bread and wine which Melchisedech brought forth to Abraham and his people for their refreshing after their battell and slaughter of the kings Yea if they had beene bare formes and accidents of bread and wine and not verie bread and wine in truth and in substance they would have given Abraham and his companie but verie small and slender refreshing This example therefore of Melchisedech in giving not the formes or accidents of bread and wine without the substance but verie bread and wine substantially to Abraham and his souldiers for their refreshing doth prove strongly

Law of the Realme bee put to death or was there a Law in former times when Poperie raigned to put Protestants to death under the 〈◊〉 of Heretickes which were in verie died no Heretickes but of the most ancient religion and the Orthodox and right beleeving Christians and is there not a Law now when Protestancie reigneth to put Papists to death for heresie who be Hereticks reve●● and in verse deed For you must 〈…〉 it is not the Determination of a Councell without app●●bation of Gods word that is sufficient to prove a man an Hereticke because then should that renowned famous godly Bishop Athanasius who was condemned in the Councels of Tire and Antioch bee held and concluded to bee an Hereticke Which God forbid Yea if as is evident the determination of Councells bee not sufficient to convince or proove Athanasius Iohn Chrysostome and other Orthodox Bishops in that time to bee Heretickes much lesse is the determination of the Bishop of Rome and of his Councells in these latter times when both hee and they bee so farre revolted and degenerate able to convince the Orthodox Protestants of Heresie The strength force and authoritie of the holy Canonical Scriptures must be produced to convince a man to be an Hereticke For an Hereticke is hee that stifly and obstinately holdeth maintaineth an error in matter of Faith against the manifest authoritie of the Canonical Scriptures So that not what men hold but what God holdeth to be error heresie is so to be reputed And by this rule namely by sufficient evidence and warrant of the Canonical Scriptures it was that the Bishops their Councels in ancient time convinced the Arrian● Nestorian● E●t●chians the other Heretickes of their dayes Which rule of iudging and convincing Hereticks by the Canonical Scriptures if it had beene held as evermore it ought it is thereby evident that Protestants never were nor ever rightly could have beene concluded to bee Hereticks Yea by this rule Papists cleerely are to bee iudged the Hereticks as appeareth by examining and trying their severall and particular Doctrines and Opinions wherein they differ from us and wherein they bee so wilfull and pertinacious by the same Canonical Scriptures And how should it or can it be otherwise For must not the doctrin of the g●and Antichrist of his Concubine the Whore of Babylon bring adulterate erroneous and Antichristian needs be concluded if it be wilfullie and obstinately persisted in to be cleere Heresie If then our Bishops should as they might if they were so disposed and that His Maiestie would give ●●ave thereunto censure some points of Poperie to be heresie being 〈…〉 and obstinately persisted in and thereupon should cyte some Papists to come before them to answer as for heresie and did upon hearing and examining of the cause by sentence defi●●tive declare and pronounce them to bee Hereticks What should or can hinder but that the Kings Writ de Haeretic● Comburendo after all due circumstances observed might issue and be awarded for the putting of them to death Doth not the Law of the Realme apparantly warrant this For the Lawyers of your owne Religion can tell you that even by course of Common Law those that bee convicted and condemned of heresie may bee put to death And this it further evident even by those verie Statutes themselves viz. of 2. H. 4. cap. 1.5 and 2. H. 5. cap. 7. and 25. H. 8 cap. 14. which although they were afterward repealed in England yet do they sufficiently shew declare both what was yet stil is the Common-law in that case namely that Bishops in their several Diocesses and Provinces aswell as in their Convocations might and therfore still may even by course of Common-law notwithstanding the repeale of those Statutes by their Iurisdiction ordinarie cite Heretickes censure and sentence them and so leave them to the Lay power to bee executed And this also is learned and judicious Writer in his Apologie of certaine proceedings by Iurisdiction Ecclesiasticall doth tell you and testifieth against Fitzherberts opinion who seemeth to put a difference in this point betweene the Bishop of a Diocesse and the Convocation that hee hath heard the two Chiefe Iustices the Lord chiefe Bar● 〈◊〉 some other Iudges and the Queenes learned Councell resolve against that difference in a speciall consultation held about the matter of Heresie viz that Every Bishop within his owne Diocesse● as well as the Convocation might at the Common-law and still may ●●● demne an Hereticks Yea hee hath made a whole Chapter affirming this verie point viz. that Iudgement of Heresie still re●aineth at the Common-law in Iudges Ecclesiastical and that the Provise in the Statute of 1 Fliz. cap. 1 which is in Ireland 2 Eliz. cap. 1. touching Heresie is onely spoken of the Ecclesiastical Commissioners and such as bee authorized by that Statute So that the authoritie and Iurisdiction of Bishops in their severall Diocesses Provinces as also in their Convocations notwithstanding that or anie other Stat. still remaineth such as it was at the Common-law namely of force sufficient for the citing censuring sentencing of Heretickes whereupon Execution of death by burning may ensue All which neverthelesse I speake not to anie such end as to incense or exasperate anie in authoritie so farre against papists but only to answer and disanull their untrue conceits and so to represse and remove the insolencie of some of them and to shew them that if our Protestant princes pleased and were so disposed they might have found as still also they may a way and meane and law sufficient to put Papists to death for Heresie Wherefore it is no defect of matter of Heresie in Poperie wherewith it doth abound nor anie defect of law which sufficiently warranteth the putting of Heretickes to death but it is the meere mercie and clemencie of His Maiesty and of other Protestant Princes his Predecessors that doth thus spare and forbeare them Whereby as they may all learne to be highly thankfull unto God for such mercifull gratious Princes to whom they are so much beholding for not executing the severitie of their lawes upon them in this case so is it their parts to give no occasion further to incense or anie way to provoke them thereunto Where also you may observe to put a difference betweene the two Religions viz. of Protestancie and Poperie considering how milde gentle and mercifull the one is namely Protestancie in comparison 〈◊〉 the other which is and ever hath beene where it is predominant and beareth rule against Protestants most terrible cruel inhumane and extreamely Bloodie and so bee mooved to affect and imbrace the one and to abhorre and detest the other as it deserveth But as touching these points I shall not neede to use manie words to men of understanding learning and iudgement especiallie when the thing desired of you tendeth to your owne good not onely in respect of this world but