whether he did well or euill And Osorius did but the other day sende abroade his CoÌ„nfections to poyson the young Frie of England who as he flaunteth it out in a leafe or two yet halteth he in many places and speaketh verie roughly and breaketh out euery where vnpleasauntly and then healeth vp the wound so rawly againe as that his gleaned and piked vp corne stolne words borrowed ware deceiptfull stile quauering Notes and slaunderous speeches against the trueth be wundered at and greatly pittied of all cunning woorkemen Moreouer the other day was the like seene for the Snowe hath not yet falne vpon the ground nor yet hath the Sickle beene put into the Corne sithence one to name Campion and an other to name Howlet haue caste out Rebellious Pamphlets and offered combate to all the learned in this Realme Now all these men for that they wanted credit and estimation where they liued before are coÌ„tent like Maisterlesse men to goe abegging and aske for entertainement abroade Therefore haue they praesumed to enter the Courte gates and there to open their Pedlers Packes and to set out to sale their counterfeit Merchaundies supposing that because her Maiesties Subiects vpon hope of amendement haue in all clemencie beene borne with all to this day Therefore also they should looke for the same fauour and good woordes bothe of her Maiestie and your Honours handes as a rewarde giuen them for their slaunderous and Scismaticall Libelles May it please you therefore with the same eyes and like harte as you haue to this daye moste Honourably continued so also to turne back and looke vpoÌ„ the learned with in this Realme It wil be knowne vnto you that God hath so blessed them in England with all kinde of furniture Timber Wood and Stone fine woorke wrought woorke and needell woorke golde siluer and all other kinde of Science Arte and knowledge bothe diuine and humaine as all theyr outlandish falshoods robbery pilfering and stealth with their foolish and mishapen Quiddities loose arguments broken reasons falsified Scriptures coloured and disguised Authors are neuer able to be compared or come neere vnto vs. For whye the Lorde is on our side and he rayseth vp bothe the eloquent and the good man As for those men what haue we to doo with them seeing they are bewitched with falsehood and lyes The Lorde our God is he that we must follow his voyce must we heere and as for those that bring not his woorde the Lorde shal be reuenged on them himselfe For my owne parte what I haue set downe against our aduersaries the Iesuites in this booke in the same I will not be my owne Iudge but I will referre that I haue spoken to the indifferent Reader and he all that I haue doone vnto the Scriptures The Lorde the true and righteous euermore the God of our fathers that hath alwayes beene with you kindle your noble and vertuous proceedings more and more that you maye bee a light and fartherer in the same to all those that looue and feare the Lorde And the Lorde graunt that his countenaunce may shine vpon vs that his word may be knowne rightly his lawes and commaundements obserued diligently the vertuous and godly men defended mightely the wicked and obstinate punished seuearely and his goodnes and mercie spreade abroade openly vpon vs all That her Maiestie may raigne long time ouer vs to see the iudgements of our God put in execution that her Grace may see an end of all vnquietnes dissention and strife and establish peace vnitie and concorde in the Church of God Amen Your Honours moste humble to commaund Iohn Keltridge From my Chamber in Holborne at London Iune 10. To the Readers and faithfull Christians health and peace in Christe Iesus THe great looue that the Lord our GOD hath borne to the Church neither is it neither can it be hid from any man and if we which haue nowe Itued in the same many yeeres be not either stuffed and choaked vp with his manifolde benefites or carelesse secure for that they haue béene so plentifull Then will euerie faithfull and good man say as I say that of all Nations and Countries vnder heauen we haue hitherto liued most happily For if Warres were looked for the Lord hath turned all to peace If conspiracies and Treasons were practised they haue béene reuealed from time to time If Insurrections were made they the authors haue béen suppressed immediatly If Forrainers and straungers haue determined any thing against vs their pretended deuises neuer tooke effect If at any time they haue purposed to spoyle vs the Lord hath deliuered them into our handes If the heauens haue portended any great thing or the earth hath shaken her pillers against man or the Elements in flaming manner cast foorth their sparkes of fyre yet haue all these moste straunge thinges to this day shewen their force declared their effectes and plainely manifested their angrie countenaunâ—â—s against other Nations and straunge people not against vs of England So that I may say happy are we if we may continue happy and blessed be we aboue all other if we be still blessed of the Lord and most of all are we to praise our God if héereafter we shall be able to stande as hetherto we haue done which he onely knoweth not man Of this I am certaine and for the same I haue a good warrant that if our sinnes be not come vp vnto the brim if our iniquities be not ripe or our manifolde transgressions come vp before God then haue we not to feare any thing but whatsoeuer kinde of â—â—â—righting it be howsoeuer mens heartes doo fayle them or what rumors and signes of alterations the wicked doo forecast in their hearts all shall be turned to the best if we haue not prouoked the Lord. In verie déede it is true that the Lord is able to remooue our Candelstitke that the Lord is able to carrie vs into a straunge lande and he is of power to hang vp our Harpes vpon the willowe Trées and enforce vs to sing a song of Sion in Babell Yet let Israel be of good chéere and you the people of the Lord comforted for if you will feare the Lord and obey him all thinges shall goe well with you Deut. 28.2 all the blessinges of God shall be powred vppon you and you shall stande in feare and dread of none But and if you disobey the Lord your God and cleaue not vnto him all the plagues and curses set downe in his booke shall ouertake you Leui. 26.14 Lamen 2.17 I tell you of a trueth that if we looke not to our wayes and take héede to such thinges as the Lord our God hath forbidden vs without questioÌ„ he will bring such a thing to passe as all the eares of men that heare thereof shall tingle at it For my owne part I am perswaded that euen now God hath begun to becken his hand and shake his rod at vs and of the same I will
Yea I will set foorth the prayses of such a man as feareth the Lord for it is a good thing to obey him and to haue a care and reuerence to his name and this feare and dreade this seruice belonging to his Maiestie is thriâ—folde in this place Therefore it eyther 1. Concerneth God alone not man 2. Concerneth God as well as man 3. Concerneth man onely not God The seruice due vnto the Lorde is seene in Circumstaunces 1. First that Israel his pople 2. Secondly heare or vnderstand 3. Thirdly such thinges as concerneth their God This seruice is seene in those Epithites and titles giuen vnto the Lord in this place whome you onely ferue 1. First he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Lord of all 2. Secondly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 God seeing all 3. Thirdly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 our God in deliuering all 4. Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 he is only one God there is no more among all The first name of Dignitie héere set downe as Augustine noteth Potentiam denotat She weth his power For God ruleth and gouerneth all And in the same he sate the FirmameÌ„t aâ—one that spreadeth it selfe as a Canapie and the earth beneath the is inustoouâ—able as be the Pillers of heauen and betwixt bothe the fire which burneth not by the power of his woord and the ayre which infecteth not for he restraineth the gates of death And the water which as in the house presumeth not to goe ouer the thresholdes and bankes that are limited The Lord it is indéede that lifteth vp and pluckesh 〈◊〉 shaâ—exaltath hâ—â—bleth that deliuereth casteth 〈…〉 pleasure he brought Israel thorow the red Sea 〈◊〉 his eniâ—â—ies as in a wall he brought in the Waters and drowâ—ed them but he led Israel his people on drie land The Countries of the Nations did the Lord giue vnto them to possesse returned with an angrie couÌ„tenante against the â—ings he spared not the Giâ—nit with his Chaâ—â—ots nor the Mike Countries with the walled Townes but brought in destructioÌ„ for their sinnes and gaue them the slaine as a portion for their vngodlinesse wherefore let all men praise the Lord and serue and obey him aboue all The second tytle giuen vnto the Lord is that he is called 〈…〉 which is as much â—s To see take a view and to to perse thorowe all things very narrowly For the eyes of the Lord are vpon all the earth he giueth strength to them the trust in him vnderstanding to them that walke vprightly he beholdeth the endes and coasts of the Sea and stilleth the raâ—ing of the tempeste 〈◊〉 in his fury he mounteth foorth on she â—â—â—ges of the winde and with the same he bringeth in all 〈◊〉 thinges to trouble sinners who like vnto our God whose eyes are vpon the iuste whose countenaunce is against all those that doo euill to roote them out 〈◊〉 â—he land he giueth and man receyueth he detayneth and man perisheth For the cup of his wrath is powred foorth vpon malefactors and as a man prepared to the battell so is the Lord girded to fight against the wicked For why all thinges are done by him he filleth the hungrie soule and replemisheth with meateÌ„ the néedy Creatures His woorkes are séene aboue and his wunders in the deapth Among the holie ones dooth the Lord raigne and filleth with his blessing euerie lyuing soule The haires of our head are numbred before him and the Sparoâ—e séeketh for meate in due season let euerie soule therefore feare the Lord and let nothing staye him to acknowledge his name for he is a God which séeth all things and nothing may be hidden from him at any time This vvord our then God also our God dooth exclude all forrain and straunge Gods and prooueth that the Lord all on ly is to be feared The thirde tytle and Epithite giuen vnto God is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 our God euen the God of Iacob and the God of Israel which name of remâ—nthraunce no 〈◊〉 was put in and added in this place that Israel should neuer forgetts their Lord God that fought for them therefore is it sayde The Lord can God is Lord onely as being none other that fought for them but ouâ—ly he For in déede the Lord kept the promise that he made them and the â—athe which he swâ—re vnto their Fathers he wought them out of the house of bondage and redéemed them out of the straunge land For why God was iâ—yned to their séede and he would not forsake them for their Fathers sake the Lord gaue vnto them Ierusalem for their portion and the land of Mountaines for their rest he planted his Posteritie to the which 〈…〉 sworne and withdrewe not his woorde though they 〈◊〉 therefore is the Lord woorthy to be praysed and Israel must haue none other God then him alone that saued them The fowrth name and rythe giuen to God is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thy God is onely one For there is no 〈◊〉 then he he is the Lord of Hoases meyther will the Kord 〈◊〉 God giue his gloâ—ie to any other Ierâ—â—e of this word sayth Identitatem 〈…〉 alnatem notat 1 That is The 〈…〉 and vnitie of the same not the varietie or plurality of Gods is to be noted and considered heere For I doo finde that the most best learned haue gathered out of this place of Scripture bothe the Vnitie in the Trinitie and the Trinitie in the Vnitie which is to be worshipped For the word Lord in the first place may signifie the Lord God the first person which made all the worde God in the second place may represent Christe the worde of God that redéemed all And one onely Lord in the third place may be well the spirite of God who béeing equall with them bothe doo make but onely one true eternall euerliuing and glorious God Then you sée that I haue two things héere proportioned and drawns out vnto me wherof I must of necessitie speake 1. The first that Vnitie in Trinitie and Trinitie in Vnitie is to be worshipped 2. The second that all manner of Idoll worship and all seruice not agreeing to this commaundement in this place is to be abhorred The maner of theyr preaching in tyme of Popery was known wheÌ„ they handled nothing else but the defence of theyr filthy and Idolatrous Ceremonies as for doctrine of faith of maÌ„ners of life of religion or any other good vvholsome Article of our beleese they neuer dealt vvith any of them For the first point which is our Faith we ought to holde concerning the Trinitie I say this As you whereof I sée too many héere Schollers of the Pope are not able to escape without suspitioÌ„ of great Sacriledge for that diuers of your sect and your heresies with whome I doo confesse I haue reasoned haue béen of opinion that in the body of the Bible the olde Testament no man
Then as yet your Images are not lawfull And if Paule saide rightlie 1. Cor. 10.20 The things which the Gentils doo offer they offer vnto Diuels If that Iohn is to be credited 1. Ioh. 5.21 Filioli custodite vos a simulachris My Babes keepe you free from Images Let these peruerters of the truthe the Papists take heede If in the Reuelation Apoc. 18.4 the people of God are commaunded to depart and to get them out from among them least they be partakers of theyr synnes It is then high time to looke to you high time to abhorre you high time to flie from you least we also perish togeather with you O that your harde harts were not hardened that your iniquities were not ingrauen with a Diamonde that you were not iustly blinded for your obstinacie that the Lord had not cast you off that wilfullie you reâ—â—â—ted not the truthe that your throats were not open Sepulchers that you were not swifte to shed blood that your waies were not execrable and that you had not denied the Lord to his face I tell you and I tell you in gréefe that which I tell you You haue a two edged sword in your hand and it is drawne and you come heather to wounde vs with all Arrowes and coales of fire are in your mouthe to spit them out against the Saints Serpents tongues are with in you and the poyson of Aspes is in your lippes to infect all those are pure in hart Truelie you are the reprobate Siluer which God hath reiected Iere. 6.30 We haue offered the preatious Stones vnto you as Hogges you treade them vnder your feete Math. 7.6 Our holie things haue we cast vnto you you runne away from them as Dogges As the waxe so shall you be before the Lord for it and melte at the heate of his fierie countenance Psal 68.3 As fier on the Mountaines deuoureth the wood so shall you perish in his furie Psal 83.15 with the Bitte and with the Snaffle shall the Lord breake in sunder your Iawe boanes Psal 32.12 And be you assured that the axe is alreadie put vnto the roote of the trée and the heauie iudgement of the Lord God approacheth yea it is at hand if you returne not Images why their names are abhomination to the Lord. Images why Psal 16.4 They that make them are fooles and infatuated their doctrine is a doctrine of vanitie Psal 16.4 Iere. 10.8 Images why the names of them shal be â—oted out from off the earth and they shall not be remembred any longer Zach. 13.12 O therfore feare the Lord and he will loue 〈◊〉 the sonne least he be angry and you peâ—ish from off the Lande if once his displeasure fall O then happy are all they that put theyr trust in him Tell me of all you that are here which of the innumerable people and Nations vnder heauen hath the Lord our God spaced that haue vsed Imageâ— whether the Sidmians that worshipped Astaroh or the Ammoriâ—â— which serued Melcom or the men of Accaron who adored Baal zebub or the Philistines that held of Dagon or you or the Romans that gaue themselues ouer to all Idolaâ—â—â—â— then stand in a we and sinne not examine with your owne harts and be still One thing I will tell you and admonish you off The Fathers haue determined to giue sentence vpon you the best and the generall Councels that are good and holy haue condempned you our Church of England and all the reformed Churches in the world haue deâ—â—â—ede and set themselues against you and you are not able to stand to your opinions and therefore there is a gréeuous fall prepared for you and it is at hand I would that you called to minde the words of Cyprian Cyp. Tract 4. De vani Idolor Vans igitur omnium Deus neque enim illa sublimitas potest habere consortem cum sola omnium â—eneat potestatem 1 There is one Lord God of all and his highnes will not admit an equall seeing that he hath onely power ouer all Lactantius Firmianus albeit in many things he wrote well yet in this aboue the rest he is moste principally commended who in his second of his Institutions hath this saying 2. Inst lyb De origine erroris 2. Cap. 19. Deus supra hominem est nec in imo positus sed in summa regione quaerendus est quare non act dubium quin religio nulla sit vbicunque simulachrum est 1 God saith Lactantius is aboue man and he is not to be sought after heere on earth but abooue on high in the highest heauens Wherefore wee doubt notall to pronounce and saye that in that place there is no manner of religion at all whereas any Image or Idoll is founde Gregorius is of this opinion Omne manu factum adorare non licet Lib. 9. Indict 40. Epist 9. Cypr. aduer Demetr that is It is not lawfull to adore and fall downe to any thing that is made with hands Cypâ—ianuâ— against Demâ—â—ris 〈◊〉 didâ—vâ—rite very shaâ—pâ—y and merueleus whetly against this Idoll worship and after many reasons at the lengthe dooth bring in that place of Scripture to prooue his assertion which I haue now in hande for it is written saith Ciprian 〈◊〉 Deâ—â—is tuum adâ—rabis The Fathers are vvholie bent against Images in euery place 〈◊〉 all 's soli serniâ—s that is Thou shalt worship the Lord thy God and thou shalt serue him onely I could say much vnto you out of the Fathers and shewe you your grosse errors by the iudgement of so learned and reuerend men but bothe the time dooth rall me backe and my purpose is not to compile a volume and the other Articles which you holde doo require that I should spées delie runne ouer this that I may also saye something of them This I say vnto you Lib. 5. de Iust Lib. 4. Lib. 11. Cap. 16. reade Lactantius in his fifth booke of True righteousnesse he will enforme you sufficiently reave Origen against Celsus he will teache you perfectly Reade Cyrill vpon Iohn he will instruct you directly Turne vnto Athanasius against the Gentilles you shall learne prensely forget not at your leasure to séeke to Clemens to Iames brother of our Lord Liber 5. Epist 44. for he hath done euerie thinge there mosse exactlie Or search out Augustine to Maximus where he flowteth and laugheth at their Paganisme there shall you finds how purely he instructeth them how sharplie he reprehendeth them how fiercely he striketh them and how â—uâ—â—tingly he forewarneth them to auoide the heauy hande of God in worshipping of Images and so leauing you to the force and strength of these men I leaue you for this time to consider better of this Article The second point in the third parte of the fyrst diuision There followeth now in my firste part the second point remayning in my thirde diuision namely that there is
feare due vnto the Lord and vnto none else dooth exclude and shut out all other feare and reuerence and homage giuen to any other whatsoeuer for God vvill not part stakes with any man For in the last and perticular diuision of all I noted that worshippe which toucheth and appertayned vnto Man thus O Israel the Lord thy God is Lord onely and thou shalt feare him c. Heere is a reuerence that man oweth to his God and to none other To God to the Lord to the Lord onely To none other I say to none No not to Marie no not to Peter no not to the Saintes What not your Letanie not your Orate pro nobis 1 Your generall Praiers made vnto the Saints Pray for vs be they not good I say they be not good they be dampnable I say no they be not good they derogate from the Maiestie of God I say no they be not good you aske helpe of Man not of the Lorde I saye and I affirme that you committe sacriledge and you doo that which is forbidden in the booke of God I finde it thus written by Dauid Psal 50.15 Inueca me in die tribulationis et eruam te et honorificabis me i Call vpon me in the day of trouble and I will delyuer thee and thou shalt honour mee I finde not any commaundement to pray to Peter or to Marie In the Hebrewes Hebr. 10. we are charged to drawe néere vnto Christe our highe Préest who béeing the highest of all hath not that I doo finde giuen his Ioel. 2. glorie vnto any other In Ioel the Prophete Ioell 2. this is written Who soeuer calleth on the name of the Lord shall be saued Wherein who séeth not that all other inuocation is excluded Vnlesse you will affirme that they the Saints to whome you pray be Lordes also and Gods of the earth What is plainer then an other Scripture 1. Iohn 2. If any man sinne we haue an aduocate to God Iesus Christe the righteous and he is the propitiation for our sinnes And againe Not for vs onely but for the sinnes of the whole world If Christe be sufficient then neede vve no other If Christ be a recoÌ„ciler the helpe of others is nothing If Christ be our aduocat then vaine is the helpe of Saintes In which you cannot denie these sayinges 1. First that you are sinners 2. Secondlie you haue an aduocate to God 3. Thirdlie a person most righteous 4. Fourthlie that all only is named Iesus Christ such a one at maketh intercession and is a propitiation for vs. 5. Fiftlie not for vs only but for all euen the whole world Now then where is life but in Christe where haue you attanaâ—ment but of Christe where shall you looke for propitation but by Christe Who maketh intercession but Iesus Christe who deliuereth vs and the whole world but all only Iesus Christe It is a strong reason and a greater can not be 〈◊〉 then is this Roma 8. There are not two Mediatours of heauen and earth but one onely Christe Iesus is the mediatour of heauen and earth and of vs Ergo None other neyther Marie neyther Peter nor any other Saint but Christe onelie mediatour for vs 〈◊〉 The Fathers of olde knewe no other neither called they on the name of any one but only of their God Seth Gene. 4.26 restoring Religion called on the name of God and Abraham soiourning Gene. 12.8 when he pitched his Tent and had on the one side Bethel on the other side Haie built there an Altar and called on the name of the Lord. I am assured that Isaack would haue worshipped the Lord with that kinde of worship and that seruice that was most acceptable to God yet can it not be found that Isaack Gene. 26.25 or any other the Prophetes vsed the helpe of any dead man but called on their God And so am I assured dyd Iacob Gene. 32. together with Moses Exod. 34. and also Sampson The old fathers taught thus Epiphanius in his booke against the Antidicomarianites Gregorius Na. in Ioh. Lib. 9. Cap. 42. and Cycill in Iohn 16. and Chrisostomus Hom. de Muliere Chananeâ— and Theophilactus ad Coloss and August vnto Honoratus are all against the inuocation of Saints when they liued and not one of them vsed the helpe of any their fellow Patriarkes departed or brethren the good men that were dead but all of them prayed to the Lord their God wherefore your prayers to those departed are vaine they doo you no good your prayers to them are gone are diuelish and whoorish they are forbidden by the Lord they are to no ende they cannot profyt you they are detestable they are condempned in the Scriptures they are superstitious for they derogate from God they are Idolatrous and pernitious they infect and hurte such as doo vse them they are moste filthy and abhominable for no homage is to be giuen to them but to the Lord. As for you your worship your adoration your prayers to them whence haue you them where finde you them what warrant haue you for them what authoritie what commaundement from the Lord as of all other your whorish abhominations so may I say of this You haue no Author no defence no Protection no colour of the same but onely from Rome from Pope from Cardinall from your owne inuentions your owne decrées your own decretalies or els from the olde and damnable Hereticks Contra. octo ginta Haer. Epiphanins that olde and grayheaded father Bishop of Cyprus reckoneth this among the Heresies of the Collyridinns who came out of Thracia in Arabia the vpper parts of Scythia for the they also superstitiously as you do offered to the Virgin Marie now once in a yeare was the day very solemply kept and they celebrated it with great honour and to say truthe they were women Priestes who gaue that so great homage vnto her as being the Mother Lady and Mistresse of all Woemen And vnlâ—sse that you tooke this custome from them the first inuentors of the same I know not what you are able to saye for the antiquitie of Praiers giuen to her or any other This I knowe this I am assured off and this I finde in your owne writers that till it was within these late yeares you haue not so much as any mention made of your praying vnto those that are departed but all onely the nations and such as knew not God haue vsed to praye to them that are gone or els some of your owne vaine and fantasticall Bishoppes haue brought in this custome who as euery man was giuen wickedly or bent frowardly disposed idlely or affectioned fylthely The Popes the Authors of all Idolatrie or inneighled diuellishly or drawne away superstitiously or bewitched heathnish like haue made constituted and ordained lawes for this kinde of praier and more I fynde not Lib. 2. Yom. pr. haeresi quinquagesi Therefore in Arabia the
Basill nor with Gregorie Nazianzen nor with Ambrose in this matter but with the Lord will I holde And yet I tell you that euen these men Contra Idola Ambrosius Lib. de spiritu sancto cap. 12. Denieth it law full to pray to the Virgin Marie named by me are contrarie to them selues For Athanasius sayth in his booke of Prayer that Mens fons est orationis 1 The minde is the fountaine and well spring of Prayer And to the same vpon the fiftie and fowre Psalme he sayth Promptae semper in hominum praecationes Dei aures sunt 1 That is The eares of the Lord are alwayes open to the prayers of men By which his Testimonies he is contrarie to the other places of praying to Saintes for first Athanasius referreth all to the spirite of man and secondlie The Fathers haue not defended the praying to Saintes giueth all audience to the Lord and none other And Basill in his booke De vita solitaria is verie flat against him selfe he speaketh much in other places against praying to Saints For this he saith Ora ad Deum cum timore et animi humilitate That is Pray vnto God in feare and all humilitie of the minde You sée prayer made by him to God excludeth all other For it went a lyttle afore Pete ex fide semper quod binum est operans 1 Aske by faith doing that alwayes which is good Faith excludeth héere praying to Saintes séeing that Faith and beléefe is not to be reposed in them I may say the same of Gregorie Nazianzen and of Ambrose and Ambrose him selfe is flat against praying to Saintes and against all prayers that are to be made to the Virgin Marie as appeareth in his booke Lib. 3. De spiritu sancto ca. 12 Non quicquam adorandum praeter Deum sicut Scriptura dixit Dominum Deum tuum adorabis 1 There is nothing to be worshipped but God He giueth an other reason For it is written in the scripture Thou shalt worship the Lord thy God Wherefore I am of opinion that some Miscreant and wicked man moued by the Spirite of error hath enterlaced and in many places corrupted the good sayinges of the Fathers with euill opinions Tertullian in his Apollogie Cap. 17. sayth We must worship this onely one and true God who with his worde hath made the heauens and the elementes and all spirituall bodies in the same Epiphanius Lib. 3. against the Antidicomarianites and against the worshippers of the Virgin Marie hath many excellent sayinges concerning this thing to whome I referre you Gregorius Nazianzen in his Oration to the Subiects that were affrayde sayth thus Christus tanua et reconciliatio hominum ad Patrem factus 1 Christe is made the doore and the reconciliation of man vnto his Father Cyrill vpon Iohn Lib. 7. Cap 3. sayth That an entraunce is made vnto the kingdome of heauen all onely by Iesus Christe Wherefore I doo request you to reade that learned Theophilact in his Epistle to them of Colossa and Augustine to Honoratus Cap. 10. and the same in his booke of True Religion and they will satisfie you in this Question of praying and to whome to pray Wherefore I will conclude with two reasons drawne out of the Scriptures Psal 51.6 Iob. 14.4 Pron 24.16 Rom. 3.10 The first is this They which sinne as wée doo can not be helpers of vs in our prayer for all prayer is to them that are holie and perfect but the Saintes haue sinned and sinne as we doo Ergo Psalm 3.8 Esa 27.3 Hos 13.4 we haue no cause to pray to them but to the Lord that can helpe vs. Also it is euident that prayer is not to be giuen to any but such as can helpe themselues and other Now the Saints can helpe neither themselues nor any other but Christe Iesus onely must doo it Then no prayer is to be giuen to them for this is the nature of prayer and such things are to be required herein 1. First we must pray to God for he heareth the prayers of the whole world 2. Secondly to one that is able and can doo all thinges which onely is God 3. Thirdly that he be a worthy Person to whom we pray and so is none but the Lord. 4. Fourthly that he be no creature least we derogate from the creator so that the dead haue no portion or inheritaunce in our prayers but onely the Lord. Now therefore I will conclude that Israell must all onely serue the Lorde his God and none other neither in heauen neither in earth neither aboue the heauens neither vnderneath the earth is there any one to whom we must giue homage but onelye to him Then take the Cuppe of salnation into your handes and call on the name of the Lorde Sanctifie your selues and drawe néere to his Tabernacle A stronge Towre is the name of the Lord he that runneth to him shal be saued In Ierusalem is saluation and on the heads of the Goodly is strengthe no falsehood is found in the wise and no halting in those that feare God Though the world doo delight in Chariots and the Kinges of the earth in their Horses and great men in theyr strength yet will we onely call vpon the name of the Lord we wil say glory to the highest and prayses vnto him in the vppermost heauens we will offer sacrifice of thankes giuing vnto our God and paye our vowes to the Almightie we will singe to the Lord a new songe and Sion shall not staye to prayse her God we will singe with Moses and prayse the Lorde with Aaron in his holy assemblye we will not giue his powre vnto man nor the strength of his arme vnto a Forrainer our Crownes shal be set vpon his heade and we will fall downe to him as to our God we will giue blessing and glorie and honour vnto him that sitteth on the Throne for euer and euer and all the Beasts of the earth shall subscribe vnto vs. But as for you you haue not knowne the Lord the God of Iacob hath not béene your defence you haue giuen his honour to the great Beast and the Oragon hath frayed you so that you haue his markes of blasphemie in your foreheads you haue serued that great whore and bowed your knées to the Woman of sinne Therefore shall your portion be without the Gates of the holy Cittie and you shall not sée the Lambs and his face for euer In the Vinepresse of his wrathe shall you bee troden to péeces and if you repent not your portion shal be Fier and Brimstone for euermore You are the sonnes of the bloody Fathers that haue killed the Prophets you are the Children of the cursed séede You are of the posteritie of Amelech vnworthie to liue among Israell You are the reliques of Iebus and of the remnaunt of the Hittites that haue béene prickes and thornes in the sides of the righteous men You are the Chemerims
Christ was in the same manner compared to the rodd of Aaron that blossomed to the golden pott wherein the Manna was to the Manna that came downe from heauen Iesuites are in a damnable most dangerous estate resisting this opeÌ„ vndoubted veritie to the brazen serpent that was lifted vp in the wildernesse to the Prophet Ionas that was thrée dayes and thrée nightes in the whales belly to the high way in which men walke to the dore by which men haue passage to the sheepeheard which is a keeper of shéepe To a Lyon of the Tribe of Iuda which deuowred to a Lambe which is commonly slayne for men yet was not Christ really in all these no more is he corporally in the bread at the table Now if all only this kind of speech were vsed of Christ you might say something but I tell you that not only of Christ and his person all alone is this vsed but of all manner of things too in the booke of God Christe sayde of Iudas I haue chosen twelue and one of you is a diuel yet was Iudas no diuell Of the circumcision it was spoken thus My couenaunt shal be in your fleshe for all that the circumcision was not the couenant Gen. 33.20 but a signe of the couenant Iacob is saide to haue built an Altar to the Lord and to haue called it by this name The mighty God of Israel There is no dout but Iacob knew the the name Altar was not God yet did he cal the signe by the name of him the was signified This figure is so common as nothing is more common in the scriptures It was written of Iohn Baptist that he was the burning lampe and the candle that gaue light and that he was Helias Yet you all knowe that this was spoken but by a figure In Genesis the seauen kine and the seauen cares of corne are said to bee seuen yeres yet were they but representations of the same Ahias the Prophete the Sylonite gaue vnto Ieroboam the tenne peeces of his cloke which was cut and saide he gaue vnto him the kingdome of the tenne tribes Yet Israell was not in the péeces of the cloath So in like manner say I to you touching this take eate it is my bodie yet is not Christ a reall and naturall bodie there And that you may sée howe wee haue some thing more to say vnto you and that wee doe not ground our faith and religion vpon presumptions I am desirous to be satisfied at your handes and to be aunswered vnto two reasons that I will make against you For this I holde that Christ is not really naturally flesh bloode and bone in the Sacrament and I reason thus As Christ was with our fathers of olde in their sacramentes so and after the same manner is Christ with vs in ours But the bodie of Christ was not really bodily carnally and grossely in their sacramentes ergo Christ is not really naturall flesh blood and bone in ours For my first proposition â— Cor. 10. I doe referre you vnto the first to the Corinthians where you shall finde that wee haue no more priuiledge then haue they nor prerogatiue theÌ„ had they 〈◊〉 saluation by any other or by any other meanes then had they and when either you can or be able to say ought against those vndoubted and infallible truethes which we haue spoken then will I say more My second reason is this He that is really carnally bodily fleshly euen perfect man in the heauens is not so and in the same manner with vs here in the earth But Christe is verily humanely really bodily with the same bodie hee tooke of the Virgin Marie and perfect man in the heauens Ergo Christ is not really flesh bloud and bone in the breade here in the earth I doe remember what Augustine saith Qui vult viuere Super Iohan. tract 26. habet vbi viuat habet vnde viuat accedat credat incorporetur vt vinificetur that is He that will liue he hath the thing nowe by which he may liue he hath the place where he may liue Let him drawe neare let him beleeue let him be incorporated that he may be quickened And in the same place it followeth Coena dominica est sacramentum Pietatis signum est Vnitatis The Fathers neuer vsed to say really bodily grâ—â—ly flesh bloud and bond in the bread Vineulum est Charitatis that is The Supper of the Lorde is the sacrament of Pietie the signe of Vnitie and the bond of Charitie so that it appeareth Augustine thought as we doe thinke and beléeued as we doe betéeue which was that we haue a spiritual foode and a spiritual drinke in these external elements and outward signes of breade and wine Moreouer the Scripture is euident and plaine and proueth this which I haue spoken that is howe Christe is bodily and naturally in the heauens not bodily in the earth Mark 16. In Marke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ was taken vp into heauen But he that is there is not also bodily here with vs Ergo Christ is not bodily here on earth In Luke I find this Luke 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he went from them But in bodie Christe went from them and in the same bodie Christe is with his father Ergo not bodilie and carnally with men vpon the earth Another argument Semper pauper es habebitis vobiscum Matth. 26.11 non autem me that is The poore ye shall alwayes haue with you but me you can not alwayes haue with you Where out I gather this briefe The poore and Christ can not be together in one place but we are assured and persuaded certainely that the poore of the world are alwayes vpon earth Ergo Christ is not with them nor where they be here vpon the earth Then séeing Christ is not corporally with vs nor in fleshly and bodily presence We haue to inquire and search out the manner of his being here on earth For it is true that we eate and drinke his bodye and his bloud They that will learne they must apply one scripture with an other but after another manner then you affirme None is ignorant howe that man consisteth of bodye and of soule Therefore it is expedient we should as well be fed with spirituall foode as it is necessaris we should liue by temporall meate of which thing if any man here be ignoraunt then is it bicause the spirite of GOD hath not quickened him For if you reade the sixt of Iohn you shall finde it most apparantly Also Christe saith in an other place Blessed are those that hunger and thirst after righteousnesse for they shall be satisfied Therefore as there is a spirituall which is an internall famishment so is there a heauenly Esai 55.1 which is to the soule spirituall nourishment Isayas saith Omnes sitientes venite ad aquas c. Al