that the Bread is his body and the Wine is his blood he also said that himselfe was the Bread of Life the living Bread that hee was the living Bread come down from Heaven Further hee sayes That hee who eates of that bread shall live eternally Doth this inferre by the word Est that Iesus Christ is converted and transubstantiated into bread and that hee is no more Christ but an accident without substance O abominable heresies have you any more reason O you Missalians to interpret these words carnally This is my Body to transubstantiate the bread into the body then when hee testifies that himselfe was the bread to transubstantiate him into bread coÌ„sidering that it is written how the communion of this bread gives eternall life Iesus Christ said Hoc est Corpus meum hee also sayes of himself Math. 15. Iohn 6. Hic est Panis qui de Coelo descendit in both these places is not this word est used And yet must we needs hereupon inferre a transubstantiation in stead of orthodoxally interpreting the same by a Metonimy and familiar comparison of bread to Iesus Christ that we might apprehend how eternall life was given us by him and likewise by him our spirituall food is ministred even as by bread a nourishment corporall Howsoever wee must alwayes have recourse to the true expression of Iesus Christ the absolute Law-giver and Author of this holy Sacrament who expounding his owne institution saith in the first place that hee is the Bread of Life then afterwards hee sayes that this bread is his flesh his body Iohn 6 which 〈…〉 offered for the salvation of the world Hee said His 〈…〉 meate his blood true drinke he sayes that whosoever eatâ—s of his flesh and drinks of his blood hee will remaine in him How doth hee himselfe expound this Manducation Iesus Christ by his owne words expresseth himselfe Whosoever comes to me shall never hunger and hee that beleves in me Iohn 6. shall never thirst Is not this a true eating and a true drinking never again to be hungry nor never to thirst Must wee not in this have faith which consists in spirit To addresse our selves to Iesus Christ our celestiall bread our spirituall drinke wherewith to bee satisfied for ever to quench our thirst of sinne perpetually must we runne to the Magicke of transubstantiation and forge an accident without substance Wherefore O Missalians doe you presume to invent any other interpretatioÌ„ then that of Iesus Christ who witnesseth that the flesh profits nothing but the spirit quickens and that his words are not carnall but spirituall giving spirit and life by faith and confidence that hee is the Saviour of the world incarnate dead and crucified to purchase for us eternall life Iohn 15. and then raised up againe hec ascended into heaven sits at the right hand of God his Father remaining an eternall Priest Propitiator Mediator and Redeemer To returne to this terme est that does so molest the Missalians braines that they dreame out of it a transubstantiation If Iesus Christ uttered how hee was the true Vine Iohn 4. that God his Father was the Keeper that we are the Branches Can wee hereupon conclude by this word est a Magick of the transubstantiation of God into the keeper of a Vine of Iesus Christ into a Vine and of our selves into branches If Iesus Christ was said to be the immaculate Lambe that wipes out the sinnes of the word Iohn 16. can wee hereupon induce a transubstantiation If Iesus Christ said that hee was the doore of the sheepefold by whom wee must enter to be saved And that hee is the good Pastor and wee his sheepe Must wee needs so straine wrest these places of the holy Scripture as to thinke it necessary because the word est is mentioned to beleeve a transubstantiation When Iesus Christ admonished his Apostles Math. 5. saying that they were the salt of the earth did hee therefore transubstantiate or convert them into Statues of pillars of salt as hee did Lots Wife Genes 19. If Iesus Christ said by his Apostles that we are the Temples of God 1. Cor. 5. 2. Cor. 6. in which the Holy Ghost inhabits must wee therefore imagine that we are transubstantiated into a masse of stone If the holy Apostle writt 1. Cor. 10. that Iesus Christ is the Rocke out of whom came living water to wash and purge us from our sinnes must wee wrest out of this a transmutation and transubstantiation of Iesus Christ into a Rocke or a materiall stone If the holy Apostle testifieth 1. Cor. 12. that we are the Bodie of Christ may wee by this inferre that we are translated now no more men but transubstantiated into an accident without substance I readily foresee O you obdurate Missalians that you will object all these pre-alleadged places wherein this word est is make no mention of the Sacrament which must the more exactly bee observed in that these be sacred mysteries ordained of God which is most true And this word est is not onely found in the holy Scriptures formerly cited but when wee speak of holy Sacraments first instituted by God for his people of Israel it is written Genes 17. that Circumsicion is Gods alliance and Covenant In the other holy Sacrament of the Communion of the Paschall Lambe was it said that the Lambe was the Passeover Exod. 10 13 which is to say the passage But shall wee induce hereupon a Magicke of transubstantiation Will you not confesse O Missalian transubstantiators that in these passages of the holy Scriptures speaking of holy Sacrament that this word est can not bee otherwise interpreted then to signifie some reall performance Genes 17. and that Circumsicion was a signe a marke of the Covenant and alliance contracted by God with Abraham The Paschall Lambe was also a sacred signe of the passage Num. 10. Psal 68.24 Mat. 21. Iohn 2. for a remembrance of their deliverie out of Egypt The Arke of alliance for another Sacrament of which it is writteÌ„ that it is the truth power of the Lord Must wee understand by this that it was transubstantiated into the reall Majestie of God Wee must wee must I say interpret the holy Scriptures with discretion and in humilitie without sophistication and without Magicke soundly to apprehend the conception of words and not sticke so close to the letter which kils but receive the Word of God in lively spirit If then the sacred Arke is called the Lord and nominated God because in it hee exercised his omnipotent power and declared his Oracles and mysteries by exteriour signes to draw the Israelitish people to bee mindfull of God and to feare and obey him If Iesus Christ also said that hee was bread which came downe from Heaven the bread of life the wine was his blood that the Cup is the New Testament by the externall signes of bread
and marks of assurance of the thing signified wherein Gods power is the more renowned exalted in really giving us what by the sacred signe is represented by the vertue of faith and of the holy Ghost as if the signe it selfe had beene really transubstantiated by some occular miracle For the Sacraments comprehend in them more spirituall then carnall sense For this reason God by his Prophets ever blamed his people of Israel for understanding the sacraments too carnally as succinctly we have before declared But tell me O Missalians when Iesus Christ made it known how himselfe was the true bread of life descended from heaven to conferre life eternall how these sacramentall words of eating his flesh and drinking his blood were to be understood wherewith the Capernaits your Predecessors were scandalized The interpretation of Iesus Christ touching the eating of his body did he teach us in this interpretation that to eate his flesh should be meant by a little round transubstantiated host that the round host of flower and the wine is no more bread or wine but accidents without substance Is this your abhominable magicke the doctrine of Iesus Christ Nothing lesse But Iesus Christ like a true and heavenly Lawgiver who can onely sincerely interpret his owne law made answer to the Capernait Doctors how they were grosse and carnall minded Iohn 6 minding only the flesh as you Missalians doe though the flesh alone profits nothing alleaging how his sacramentall words were spirituall The flesh saith he profits nothing but the spirit quickens As also O Missalians how can you religiously accord your transubstantiation with the doctrine of Iesus Christ which promiseth and assureth eternall life to those that shall eate his flesh and drinke his blood if you conceive these words carnally For you cannot be ignorant but that your owne bodies when they have devoured these round transubstantiated hosts into flesh and bones drunke and taken downe the transubstantiated wine into blood notwithstanding live are mortal through the necessity of the law Wherefore eternall life promised by this communion cannot be understood by a mortall body or flesh And therefore of necessity you must needs acknowledge for the most sacred interpretation that to eate the body and drinke the blood of Iesus Christ must have reference to a spirituall and heavenly life and that the flesh profits nothing but the spirituall words the communion of the body and blood of Iesus Christ by faith and spirit give eternall life This interpretation is many times recited by the holy Apostle Saint Iohn when Iesus Christ himselfe useth these words Hee that comes to mee shall never hunger he that beleeves in me shall never feele thirst but have eternall life Are not these termes intelligible enough to expresse this holy sacrament of the communion of the body blood of Iesus Christ without running to your magick of transubstantiation Another interpretation of the holy Doctor and author of the sacramentall law is described Comparison of Baptisme with the Sacrament of the Supper Iohn 3. when Iesus Christ was interrogated by Nicodemus of the meanes how a man might be regenerated and borne anew Is it possible saith Nicodemus that a man can returne again into his mothers wombe Did Iesus Christ answer this demand by affirming that in the holy Sacrament of Baptisme the water was converted into the body into flesh and blood and transubstantiated in a carnall womb to be there againe ingendered and regenerate Was there not also as great reason according to your Magicke to have returned this answer as well as in the holy Sacrament of the Supper for by the one of these two Sacraments we are regenerated and by the other nourisht Now regeneration is as admirable to humane wisdome as nourishment for conformable to humane and carnall judgement it may seeme unpossible that we can be twice engendered and begotten But our good God useth the like interpretation of Regeneration as of the communion of his flesh and blood which is that these sacramentall termes must be spiritually conceived and not carnally for the flesh profits not but the spirit quickens What is of the flesh is carnall what of the spirit spirituall The holy Apostle 1. Cor. 11. relating to the Corinthians what hee had received from Gods hand admonished them of the comming of Iesus Christ during the expectation whereof hee commands them to communicate of the body and blood of Iesus Christ by the fraction of bread and the cup of benediction called the new Testament new covenant contracted by the blood of Iesus Christ wherefore seeing wee are assured of the 2d comming of Iesus Christ being ascended up into heaveÌ„ set at the right hand of God his Father till the day predestinate that hec shall returne to judge both the quicke and the dead how will you reconcile this passage O Missalians when by the magicke you utter you make him descend and returne the body of Iesus Christ in flesh and bone before the time preordained for his second comming This Magicke was by you restored since the first author of your Missall Sacrifice Numa Pompilius Numa Pompilius ut populum Romanorum sacric obligaret volebat vidâ—ri sibi cum dea Algeria congreâ—â—us esse noclurnos ejusque monituâ—e quae ccepia dij immortalibus sacra sorent insti â—uere Val. Max. li. 1. cap 3. Iohn 19. Exod 12. Numb 9. Corruption of the holy Sacrament who by his magicke divulged that he made his Nymph and Goddesse Egeria come downe fro heaven as also his Jupiter Elicius by whose meanes there were celestiall secrets and mysteries revealed unto him If by your magicke the round consecrated host was transubstantiated into the true reall body of Iesus Christ the bread being no more bread but the true body how came you to be so presumptuous to breake and teare in peeces the body of Iesus Christ according to the invention of Sergius the second of that name your predecessor Romane Pontife Are not you farre more execrable executioners then your predecessors Lieutenants of the Romane Church which crucified Iesus Christ yet they never tare nor rent his body in peeces as he prophesied And notwithstanding you are not contented to have broken it into three peeces but in your Missall sacrifices you presume to drowne steepe one portion in wine transubstantiated into blood to be swallowed and drunke To confirme your Magick of transubstantiation why tooke you no order to preserve from corruption your little round printed Hosts which you keepe and lay up so curiously in reliquaries and boxes after they are transubstantiated into flesh bone and into the reall bodie of Iesus Christ Against transubstantiation Is it not an abominable heresie to beleeve that the bodie of Iesus Christ is capable of corruption Nay and oftentimes is eaten by Wormes Weasels Rats and Mice Can you interpret this to be an accident without substance When your Hosts become many times
wine to give us to understand that our life and saving nutriment depended onely on Iesus Christ and that by his death and bloodshed we have assurance of eternall life even as Bread and Wine serve for corporall nourishment and that he meant and ordained these sacred signes to bee to us for Sacraments to approve and confirme our faith Did he determin we should hereby Capernice and Nicodemize to enquire or make doubt of Gods power how it is possible to eate the body or drinke the blood of Iesus Christ how we can possibly be regenerated and borne anew Seeing the promise was made unto us by the word wherefore have you O Missalians conceived a carnall taansubstantion destrusting in the incomprehensible power of God May it not suffice you simply to beleeve that the body blood of Iesus Christ was really and sacramentally offered to communicate thereof for our spirituall nourishment and to grant us eternall life through the Bread and Wine consecrated with giving of thankes the Bread being truely his Body the Wine his Blood which we must worthily receive by faith puritie of cōscience as sacred signes markes of the divine Caracter without searching too subtilly after the meanes other then the plaine interpretation of Iesus Christ that the flesh profits not but the spirit quickens and that his words are spirit and life Should we doubt whether God hath power by the symboles of Bread Wine consecrated to make us communicate of the bodie and blood of Iesus Christ though the bread remaine bread the wine wine If it were other wise this could be no Sacrament but rather called a Miracle As when Iesus Christ converted the water into wine Iohn 2. hee then used the miracle of transubstantitation changing the water into wine but hee ordained not this for a Sacrament as hee did the communion of his body and blood by the sacred figures of bread and wine Was it not also as easie for God to change the wine into blood Exod. 4.7.8 or the bread into flesh as for Moses and Aaron to change the water of the River into blood to confirme the hardnes of Pharaohs heart or when the clouds were turned into the flesh of Quailes Exod. 16. that rained upon the people of Israel Neverthelesse God did not ordaine that these miracles should serve for ordinarie Sacraments but herein he applyed himselfe to our infirmitie exhibiting to us sacred but not transubstantiated signes yet are not vaine nor fantasticall but signs externall that we may behold touch eate and taste remaining still in their substance and neverthelesse they represent sacramentally what is by them comprehended and intimated wherein consists the approbation of our faith to manifest by a sacramentall worke and ministration that we are in the number of the regenerate and sustained by the holy Sacraments of Baptisme and the Supper CHAP. XXII Comparison betweene the two holy Sacraments IF wee may presume to make comparison of the two holy Sacraments of Baptisme and of the Supper Comparison of the two holy Sacraments though there bee a difference betweene it and regeneration which is not reiterated For it sufficeth that wee be once regenerate and begotten a new but this spirituall nutriment is often renued according to the course of nature and other differences very amply described by the holy Apostles and Ministers of Gods Word Nothwithstāding the same end the same Iesus Christ is represented as well in Baptisme as in the Supper Tit. 3. Iohn 3.6 By the Blood of Iesus Christ wee are regenerated by the same Blood nourished By the Blood of Iesus Christ wee are renued sett and engraffed and by the same Blood wee are entertained Rom. 11. Iohn 6. Gal. 3. Ephes 4. and preserved from hongring or thirsting for ever By the Blood of Iesus Christ wee cast of our old corrupt skin put on his body from which likewise wee receive nourishment eternall life By the Blood of Iesus Christ wee have accesse and entry into the Kingdome of Heaven And by the same Blood wee have fruition of the same Kingdome In this sense the holy Apostle testifieth that wee were all baptized by the vertue of the Holy Spirit 1. Cor. 19. 1. Cor. 10. and wee all likewise drunke of the same spirituall drinke given unto us by Iesus Christ Be not these comparisons drawne out of the holy Scriptures to witnesse that Iesus Christ is the onely aime and scope whereto wee must tend both in Baptisme and the holy Supper If therefore that the signes of sacramentall water in Baptisme and Bread and Wine in the Supper of Iesus Christ are sacred Signes Earnests Gages Hostages Symboles Seales and Sacraments instituted by God for an assurance and approbation of our faith Against the Missalians Wherefore O Missalians seeing you have invented a Magicke of transubstantiation for the Sacrament of the Supper why did you not likewise with the same Magicke sophisticate the Sacrament of Baptisme Why have you not constituted that sacramentall water after it is by you exorcis'd and conjur'd with salt to repell devels to be transubstantiated into the blood of Iesus Christ the water being no more water but an accident without substance as you have forged by the bread and wine What difference doe you assigne but Sophistries Sophismes and Missalian subtilties If you persevere in your heresie Iohn 3.4.7 Tit. 3. Gal. 3. by reason of this word est This word is also used in the water of Baptisme which is termed renovation and regeneration it is named the Holy Spirit and the Vestment by and with which wee are revested renued and regenerated in the blood of Iesus Christ Seeing therefore you acknowledg O Missalians that you could never yet meet with a second Berengarius to institute another Decree of a Palinody for the extending of your Magicall transubstantiation to the sacred water of Baptisme and by the same meanes likewise to transubstantiate your lustrall Flegme Spittle your Oyle your Creames Against the corrupters of Baptisme your Salt and other Drugges wherewith you you have corrupted the holy Sacrament of Baptisme why are you so inveterate and obdurate in your Pompilian Religion as to hale Iesus Christ from the right hand of his Father to make him in body and blood to descend by your muttered Magick like another Jupiter Elicius before the day preordained for his second comming I may well propound unto you the similitude of the Sunne Luk. 1. Mal. 4. Comparison of the Sun to Iesus Christ which 〈◊〉 the Martyr used in his Treatise of the Exposition of faith chap. 2 A notable comparison of the Sun utterly to confute the erroneous doctrine of Transubstantiation called by some Apostles the Sunne of Righteousnes Iesus Christ because light comes from Heaven by this luminous glorious sphericall Planet and so spirituall light is exhibited to us by Iesus Christ who out of the night and darknesse of sinne hath
and places of the holy Scripture is said to bee the water the Stone also to bee Christ Even so the bread is said to bee his body which three places must be understood interpreted to bee sacred signes figures then when this very author said Christ Iesus uttered these words Hoc est Corpus meum this is my Body in presenting and breaking bread to his Disciples hee gave them the signe of his body for otherwise it should seeme to bee a thing both inhumane and unlawfull to devoure the pretious flesh blood of Iesus Christ if there were not the figure of the bread and wine for to keepe in memory his flesh and blood the body of Christ having beene sacrificed to God his Father for our life and eternall nourishment Againe the same Author used this interpretation Lib. 10. de Caut. des cap. 5. ea sacrificium de coÌ„sc dist 2 Tertul. lib. 1 3.4 Etiquid paras dentem ventrem crede maÌ„ducaâ—â— ea ut quid de consec dict 2 Aug. in lib. demmed paeniteud in Ioan. tra 25. cap. 6. The Sacrament visible is the new Testament that is to say The sacred signe of the invisible sacrifice the like interpretations are described by Tertullian against that hereticke Marcion Christus acceptum PanuÌ„ Corpus suum fecit dicendo Hoc est Corpus meum id est figura Corporis mei Wherefore then O Missalians have you not followed the authority of these holy Doctors of the Church which would not blaspheme against God by the Magick of transubstantiatioÌ„ bat have freelly and vertuously acknowledged the Sacrament to be a visible signe or sacred figure signifying by faith spirit that which is invisible Wherefore do you prepare the mouth the belly for to devoure the body and blood of Christ corporally really and carnally Why offer you not your selfes by true and lively faith for to eate worthily Christ Iesus Why have you not understood the manducation of the body of Christ by the notable distinction of that loarned Doctor St. Ierome saying S. Hieron in Epist ad Ephes Ca. dupliciter eadem distinct The flesh of Christ Iesus is to be understood carnally when it is spoken of the shedding his blood and crucifying of his body for our salvation but spiritually when it is said that his flesh is the meat for us to eate For another proofe S. Gelase against Entychius and Nestorius I will alledge that learned Prelate Gelase Bishop of Rome the which disputing against the heretickes Eutichines and Nestorians doth afirme the bread and wine consecrated and made Sacraments are neverthelesse in substance bread and wine but to be signes of the body and blood of Christ Iesus by the mystery of the Sacrament And if ye desire larger testimonies S. Ambrose in the book of Sacraments cap. 1. 11. S. Ambrosius upon the Epistle of S. Paul to the Corhintians hath explicated and made manifest that the eating of the bread and the drinking of the wine doth signifie the flesh and the blood of Christ Iesus offered for us Origen likewise in his Homilies Origen in Lev hem 7. teacheth the Sacraments to bee figures which wee ought to examine really and not carnally Because saith hee that those words Hoc est Corpus meum not understood spiritually kils the soule when he writes to eate the flesh of Christ Wherefore St. Chrysostome admonished the people to honour that holy Sacrament in offring himselfe his soule to God S. Chrysost hom 31. cap. 15. tont 1. for the which Christ Iesus was crucified and that by that holy Sacrament of bread and wine is signified to us the similitude of the body and blood of Iesus Christ For the resolution wee must follow and be ruled according to the instruction and interpretation of our holy Saviour Christ Iesus and his Apostles to honour and reverence his holy Sacraments instituted of him by extorior signes to lift up our hearts and raise our spirits and minds to Heaven Psa 12. for to comprehend that which by those signes is represented to us and not to esteeme hold and account them a vaine picture or apparitions but endevour to receive them worthily by lively faith and vertue of the Holy Ghost to the end to be fed and nourished with celestiall bread to the salvation of our soules thereby to attaine life eternall Let us then be assured in Christ Iesus as members of his body 1. Cor. 10. 1. Cor. 12. that wee may be reduced and brought all into one unity for to communicate and eate the same bread drink the same wine compounded of many graines united together to the end that wee may say with the holy Apostle All wee faithfull are the body of Christ Iesus saved redeemed by his holy body crucified and pretious blood shed for us and so remaining permanent in faith in Christ Iesus in eating his body and drinking his blood to beleeve firmely to have beene crucified and risen from the dead D. August in Ioan. tract 30. Art 1. 3. ascended into Heaven and sitteth at the right hand of God his Father untill that hee returnes as hee is ascended with his humanity and neverthelesse his Almighty power and Divinity to be distributed to us and diffused in earth and in all places especially in his holy Sacraments which hee hath left us for a pledge and exteriour approbation of our faith for memory and recordation of the death and passion of our Saviour IESVS CHRIST FINIS Invincible proofes that Transubstantiation is but of late yeares gathered out of authentick Authours and confessed by the most learned of the Papists NOw to manifest that the Church of Christ taught none other doctrine coÌ„cerning the Lord Supper then the reformed Churches doe teach for one thousend years since Christ here I doe produce undenyable testimonies First the Book of Alfricus Archbishop of Canterbury Anno 996. in the raigne of Etheldred King of England which book doth remain in the Library at Exeter and a coppy of part of it dedicated to King Henry the 8. by Doctor Cranmer And by the same booke Alfricus having translated So. Sermons out of Latin into the Saxon tongue of which hee made two bookes and hee was of such learning and eloquence and of such worthy esteem in the Churches of England that wheras they made a book of Canons after his death to govern the clergy they did collect out of some generall counsells other ancient Fathers in which they did insert two of the Sermons in that book of Alfrieus his translation into the Saxon language the one was read in the church on Easterday before they received the Lords Supper and there anie may read it in the Saxon language or in English recorded by Mr. Fox and there are two of these books extant and one of them is to be seen in the Library at Exeter and the Italians and French did not understand the Saxon language I
Tree of Life Apoc. 2. Rom. 12. planted in the middest of the Paradise of God in and by whom wee that were bastard slips have been engraffed to obtaine eternall life Hee committed to our keeping his holy Gospel commanding us to preserve it entirely without adulterating or corrupting the same without adding or dimishing there-from upon pain of eternall death Hee was as the Rain-bow The Rainbow extended all over the Aire to assure us of the League and Covenant contracted between God and us that we should no more be drowned in the deluge of sinne He was circumcised that the Law in him might be accomplished that so the prepuce of our hearts might be circumcised and to make us cast off our ould corrupted skinne in Adam Circumcision Galat 4. The flaming Bush Hee was like the flaming Bush incarnate in the wombe of the Virgin conceived by the Holy Ghost without the seed of Man the sacred Virgin like the Bush remaining notwithstanding entire and not consumed He was sacrificed like the just Innocent Lambe Pascall Lambe Iohn 1. Heb. 13. and his Blood shed to preserve us from the Tyranny of Satan and to open unto us a passage whereby we may enter into the Land of Promise the Heavenly Kingdome Hee is that true unleavened Bread which came downe from Heaven incorrupt and unspotted The bread of Life 1. Cor 5. of whom we must cate for our spirituall nourishment that we may celebrate the Feast of that miraculous passage from Pharach in the Land of true Liberty Hee was the Cloud the firie Pillar the divided Red Sea The cloud the Pillar of Fire the Red Sea 1. Cor. 10. Ioh. 19. Heavenly Manna The flowing Rocke Living Water 1. Cor. 10. Sacrifice Heb. 1.8.9.10 Heb. 9. Arke of Covenant which conducted and delivered us out of the hands of our enemies out of whose opened Side came Water and Bloud for our Salvation He was the heavenly Manna sent from Heaven to feed us for ever the true Rocke out of which issued Water to quench their thirst for ever which beleeve in him It was He that onely offered up the saving Sacrifice for the expiation of our sinnes both Priest and Sacrifice both the Offerer and the Oblation remaining an Eternall High-Priest at the Right Hand of God his Father beeing entred into the Holy and Heavenly Sanctuarie not built with mens hands but by the Hand of God He was the true Arke of Alliance and Covenant by which God revealed and manifested his Oracles and in him he did reside to accomplish his divine and incomprehensible Mysteries He was like to the Brazen Serpent fastened to the Crosse Brazen Serpent Ioh. 3. Temple of God Ioh. 2. to give health unto the sicke which returne to him and contemplate on him by Faith He was the true Temple of God wherein the Holy Ghost dwels one God in Trinity in and by whom God is onely adored He was the true and sacred Oblation Holocaust and water Purgatorie of whom the reall water purgatorie was made for the purgatioÌ„ of every blemish Himselfe with his owne Ashes that is with his immolated Body besprinkled and wet with water issuing out of his Side all People and Nations that beleeve in Him Iohn 15. CHAP. VI. Of Sacraments ordained by Iesus Christ himselfe THe Law Ceremoniall beeing by this meanes accoÌ„plished not in Figures but really executed by the Incarnation Death and Resurrection of Iesus Christ our Saviour our Mediator our Eternall Priest and Propitiator the infinite goodnesse of God was yet further revealed by the new Covenant new Alliance and new comming of the Sonne of God Incarnate For Heb. 9. by his New Testament ratified and confirmed in the death of the Testator He hath constituted us as heires and coheires to God in his heavenly Kingdome For assurance of this celestiall succession Rom. 8. purchased for us by grace after the Consummation of the Law Ceremoniall the same abolished as we have formerly declared through that perfect Sacrifice of the Priest Eternall there were left unto us two sacred signes or Sacraments wherein God bestowed greater favour and more speciall grace then he had done before his Incarnation St. Augustin lib 3 de doct Christ cap. 9 For hee hath freed us from the servile Law of Circumcision from the difference of meates and divers sacrifices ordained in the first Church of the Israelites And by easing us of this waighty burthen Hee further conferred upon us a greater comfort in constituting for a memoriall and remembrance of our regeneration and eternall life two holy Sacraments under two sacred signes which are the water of Baptisme and the Bread and Wine in the Communion of his Body Now that his Grace might be extended to all Nations Sacraments of the New Testament God thought good to make choice of the most familiar and ordinary signes and Symboles For Circumcision was a speciall marke for Abraham and his Posterity to which Circumcision DistributioÌ„ of the Sacraments to all Converts Herod lib. 2 other Nations were not accustomed though Hereditus a Grecian borne in an History he wrote of the Aegyptian manners specifies their manner and custome of beeing circumcised but especially the Priests and we may easily conjecture that he had heard of the time when the Iewes dwelt in Aegypt which was about 400. yeeres observed Circumcision Moreover Circumcision was appointed only for the Males and not for Females there was a limited time appointed for Circumcision which was within â—ight dayes after the Nativity and the cutting of the fore-skin was with griefe and paine But the Grace of God by his Incarnation and plenary Sacrifice Gen. 17. having abolished the rigor of the Law Ceremoniall as well for difference of meates as of dayes He left unto us by his New Testament and new Alliance the sacred signe of Water common to all both Male and Female without any distinction of dayes and the Infant by the Sacrament of Baptisme feeling no paine as it did by the Circumcision of the fore-skinne This signe of Water intimating unto us the purgation and expiation of our sinnes through the Bloud of Iesus Christ was common not onely among the Iewes who used ordinarily Water purgatorie and of expiation but the Gentiles also and all other Nations Numb 19. were accustomed to a Lotion and purgation of cleansing and purgatorie Water as we may perceive in reading Ancient Histories Wherefore to the end that Gods Grace in Iesus Christ might generally bee spred over all the Earth to all Nations Regions and Provinces both to the circumcised uncircumcised to the Iewes and to the Gentiles God made election of the most common signe of Water the more freely to expose himselfe unto Man and to win him to His feate and obedience By which Signe he hath instituted his holy Sacrament of Baptisme for an assured note and marke of our regeneration and purification which is really conferred by the
that they might eate and communicate of the flesh of victimes in their sacrifices especially the sheepe Blond lib. 1. de Rom. triumph the Sow the Goate and the Oxe which was first instituted by Evander King of Arcadia Wherefore that the Missalians might not degenerate from the idolatry of their predecessors they must needs follow this coÌ„munion of flesh they are not content with their little round azimall hosts consecrated and printed with images Hosts made of flower transubstantiated into flesh the wine into blood but with time they have invented a new magicke to transubstantiate their little hosts of flower into flesh and bones the bread being no more bread but an accident without substance and by this meanes to convert the round host of flower into a carnall sanguinolent host The wine also offered in their Missall Chalices to bee transubstantiated into blood the wine being no more wine but an accident without substance Detestable Heresie Was there ever a more abominable magicke or a more detestable Heresie then this Missaline transubstantiation When the people of Israel murmured against God because they were weary of eating Manna and celestiall bread calling for flesh was the Manna transubstantiated into flesh An. Christ. 1062. in Chronol Io. Volateran bones and blood When the ancient Romane Idolaters meant to change their round hosts of flower or meale and grew to eate flesh in their facrifices did they use this magicke of transubstantiation Wherefore I freely averre that this Missall addition was lately invented by the Missalians more then a thousand yeares after the Incarnation of Iesus Christ This Heresie began to spread very much of a Nicholaiâ—an Antichrist climbing up to the Romane Pontificacie by the monopoly suggestions of Hildebrand expelling by force the other elected Pope Lanfrac de sat which was Benedict the second of that name in the yeare of Iesus Christ 1062. Afterwards by a Monopoly held in Saint Iohn Lateran in Rome it was advanced during the ecclesiasticall tyranny of Innocent the third of that name about two hundred years after the Palinodie canonized by Berengarius Deane of S. Maurice in Angiers Against which abominable magick and heresie we must briefly by forme of a recapitulation compare the institutions of the Sacraments ordained by God First of all Against Transubstantion Tree of life the fruits of the knowledge of good and ill forbidden to our first father Adam as sacred signes and sacraments of feare and obedience whereon depended life or death were they transubstantiated or converted into knowledge or into death to leave their nature of beeing trees or fruits reduced to an accident without substance The celestiall Manna Celestiall Manna The Rocke flowing out water and the Rocke gushing out lively water sacraments that had reference to the holy Sacrament of the supper were they transubstantiated into an accident without substance The unspotted Lambs immolated by Abel Lambs immolated by Abel in his acceptable sacrifice to God were they transubstantiated into any other nature The Fore-skinne circumcised for a note marke of covenant to the good Patriarche Abraham and his posterity Circumcision was it converted into an accident without substance The blood of the Paschall Lamb Paschall Lamb. for an assurance of Israels salvation was that converted into any other substance The flesh of the immaculate Lambe to bee eaten on the day of the Passeover having reference to the holy Sacrament of the supper was it transubstantiated into an accident wiâ—hout substance The brazen Serpent which being only beheld Brazen serpent health was granted to the sicke did it not continue a Serpent of brasse was that transubstantiated being ordained for a Sacrament sacred signe to the people of Israel Victiâ—nes offered in sacrifice both of beasts of the earth Victimes sacrificed azimall loaves with other sacred signes ordained by God for holy signes sacraments of expiation salvation for the people of Israel were they ever transubstantiated into accidents without substance All sacred signes ordained by God in the Israelitish Church though they sacramently represented that which was by them figured and not as a simple picture without reall effect yet did there never live so detestable an heretique which invented or added thereunto this Magicke of transubstantiation And neverthelesse O Missalians you must needs coÌ„fesse that the good and holy Fathers of Israel were adopted engrafted and regenerated by faith in Iesus Christ begotten before all ages that they were nourished purchased eternall life by Iesus Christ that they and we have but one God one onely Iesus Christ one Mediator and Redeemer That by faith they sacramentally communicated and participated spiritually of the blood of Iesus Christ for their salvation and eternall life Comparison of the faith of the ancient fathers of Israell with ours That there is no difference touching God betweene them who did precede the incarnation of Iesus Christ and us that were since his incarnation but both they and wee are equally the Church of God redeemed by the blood of the just and unspotted Lambe Christ Iesus For the rest they had a faith of the future promise and observed the holy Sacraments and sacred Symboles of the Sacrifice which should be consummated by Iesus Christ D. Aug. contra Faust 20. cap. 21. cap. 14. l. 19. contra Petilian li. 2. ca. 37.77 1. Cor. 10. August in Psal and wee in the new law celebrate the memoriall and remembrance of the sacrifice now finished by Iesus Christ having a fruition of the promise accomplished If then the Israelites eate the same celest all bread drunke the same saving drinke which we doe by faith in one onely Iesus Christ If they had sacred signes to represent actually and really the future death of Iesus Christ even as we retaine sacred signes of his present or past death they for the future we for that which is past why did the Missalians invent this new magicke to convert an holy Sacrament ordained by God into a magicke of transubstantiation and into an accident without substance Against miracles alleaged by the Missalians Exod. 7. Exod. 8. Exod. 14. If God to approve his power and to manifest the hardnesse obstinacy of Pharaoh was pleased to performe wonderfull things by Moses and Aaron by converting a Rod into a Serpent water of the river into blood and into frogs the dust of the earth into lice and then to make the navigable sea dry performing many other miracles can we by this infer a transubstantiation of the little round azimall host printed with images into an accident without a substance In what place of the holy Scriptures when mention is made of sacred signes and Sacraments or sacrifices ordained by God is it said that the signe or sacrament was transubstantiated But on the contrary Gods will accommodating it selfe to mans infirmity he ordained from time to time common signes for notes
stinking and corrupted in your Cybaries Many times likewise devoured by bruite beasts of the earth which you cause to be burned and their ashes laid up in Reliquaries When Victor the third of that name Pope of Rome Herman Cont. Blond Plati received poison by your transubstantiated Wine into blood was this an accident without substance Or when the Emperour Henry the seventh of that name was poisonned by eating of a little round consecrated and transubstantiated Host was it without substance when it procured death There was much more apparance for the celestiall Manna given to the people of Israell the which though it corrupted when it was kept yet that which was reserved in secret Nehem. 9. Ps 78.104 Psal 16. Iohn 6. within the Arke of the Lords Covenant was preserved without corruption but yet for all this was it transubstantiated into flesh and bones to be called celestiall bread bread descending from Heaven the Bread of Life or the bread of Angels Now it remanes for us to contest with the subtill reasons of the Missalians who to make a foundation for their Magicke insist carnally upon the word est saying that these words were expressely written This is my body this is my blood when Iesus Christ instituted the holy Sacrament of his Body of his Blood under the Symboles of bread and wine But I desire all those that are zealous of the honour of God exactly to weigh the sacred Institution of this Sacrament by which God meant to symbolize and signifie the communion of his body by the bread and the drinking of his bloud by the Wine and Cup. All will confesse that the true and principall nourishment of mans body is comprehended under the kinds of bread wine so that the terme of bread is often taken in the holy Scriptures for the nourishment and life of Man Let us enter into an examination of the passages of the Bible Genes 3. Was not the first Man created after Gods similitude for the penalty of his offence told that hee should eate his bread with the sweat and labour of his body Can any man be so ignorant as not to confesse that this was understood by the living and life of Man When Iacob prayed unto God to give him bread raiment Genes 28. did hee not understand by bread whatsoever was requisite for his whole nourishment When wee heare recited that God rained bread upon the people of Israel being in the desart and that the I raelites were replenished with this celestial bread Exod. 16. Nehem 9. Psal 78.6 This terme of bread was it not conceived by the celestiall Manna sent by God to sustaine the people of Israel Is this Manna called the bread of Heaven Sap. 16. Iohn 6. and the bread of Angels given to the people without labour or travaile When Melchisedech meant to furnish good Father Abrahams Armie did hee not present him with Bread and Wine Genes 14. When Ahraham was to gratifie and refresh three Angels that appeared unto him Genes 18. Genes 21. Did hee not expose unto them Bread baked upon the embers Genes 27. Did hee not give Agar Bread for her nourishment Isaacs Mother to favour her best beloved Sonne gave him bread Genes 43. Ioseph in Egypt offered bread to his Brethren for their nourishment When we goe about to discribe a Famine and scarcitie of victuall do we not say there wants bread Genes 47. Num. 27. When God promised any mercy or favour to his people that did keepe his commandements Did hee not give them assurance of bread in sufficiencie When hee recommends unto us the poore Tob 4. Psal 104. as his members commands hee us not to give them bread â It is bread therefore which nourisheth and sustaines the heart and life of man When Satan enterprized to tempt Iesus Christ Mar. 4. Luk. 4. to testifie that he was true man Did hee not make choice of bread when hee nâ—ited him to make the stones bread When Iesus Christ celebrated his banquets to give bodily nouâ—iâ—hment once to five thousand men and then againe to foure thousand persons Did hee not shew his power under the Symbole of bread Mar. 6. Luk. 2. When hee taught us to addresse our prayers to God Did hee not expressely ordaine in the Lords Prayer that we should request of God to give us our dayly bread And bread is not onely mentioned in the holy Scripturs for vulgar corporall nourishment But also in sacrifices celebrated by the Hebrew Priests Exod. 21. Levit. 24. and the prescript Law of Sacred bread ordained by God that was azimall bread without Leaven Other bread was tearmed the bread of proposition which the Priests every weeke renued and eate Mat. 11. 1. King 27. which David used presented to him by Achimelech the High Priest Contrariwise the tearme of bread is appropriated to the bread of iniquitie of lyes of sorrow to polluted bread of Idolaters to bread of coinquination offered upon the Altar Ose 7. to bread of mourning and to bread of trembling The Ephraimites also called ashy and unturned loaves that is to say Halfe bak't halfe circumcised and Idolaters And therefore O you missalian Capernaites you must not be so obdurate and inveterate in your carnalities as not to observe the phrases of the holy Scripture Deut. 8. Mar. 4. Luk. 4. Math. 15. in which bread is oftentimes taken for terrestriall and corporall bread as when it was said that man did not live onely by bread but also by whatsoever proceded out of the mouth of God Sometimes also bread is taken for the Word of God and Doctrine Math. 15. Mar. 7. When Iesus Christ commanded his Apostles to keepe themselves from eating leavened bread with the Pharises These tearmes of bread and leaven are they not expressed by the Doctrine of the hereticall Pharises When the Cananitish Woman demanded grace and mercy for her daughters health detained in a long malady of sicknesse did not Iesus Christ answer her how it was not lawfull to take the Childrens bread and cast it to Doggs Was not the bread in this answer taken for life and health and not onely for corporall nourishment Wherefore if bread bee taken for the life of Man which depends principally of Bread and of Wine and that Gods goodnesse accommodating it selfe to our infirmities made choise of these two signes and symboles or notable markes to signifie his body and his blood that is to say The Bread the Wine these two provisions being common to all Nations was this any reason to build upon it a carnall transubstantiation as if God without it were not mighty enough really to figure and represent unto us sacramentally that life was given us Yea life eternall by the communion of consecrated Bread and Wine of benediction Mat. 26. Mar. 4. Iohn 6. these being figures and symboles of his body and of his blood Iesus Christ produced these words
take it that was the cause they did not suppresse it as they did others For Mr. Fox doth shew there how they have rased out of some of the Latin sermons which are to be seen in those of the Saxon tongue and thence he doth shew that they were such words as made against their superstition So it is manifest that this doctrine of Transubstantion was not received in the Churches of England for fifty years after for this book of constitutions was in use till Langfrank was Archbishop it doth appeare that sermon was read in those Churches untill William the Conquerour came into England had raigned there some years in likely hood till the year 1070. Capgrave and William Mamsbery who were History writers doe both of them affirm that this Alfricus was Archbishop of Canterbury about the year 996. And by the rehearsed booke of Canons constitutions it doth appear that this Alfricus was holden for a man of found judgment and a Catholike writer and this booke of constitutions was given unto the Church of Worcester by William Bishop of Worcester for an especiall treasure as doth appeare in the same booke Besides this book there is another booke given to the Church of Exeter by Leofrious the first and famous Bishop of that Sea which hath those two Epistles before rehearsed Manie other proofes ye may see in Mr. Fox for the truth of this Authour And it doth appear that Langfrank did alter this doctrine for before hee came into England I doe finde that hee was one of the four Henry Bulling de ongine erroris cap. 10. Counsell Vercellense doe say manie French stood with him WilliaÌ„ Mauâ—â—usbury affirme the same which did dispute against one Beringarius Archdeacon of Angreas in France who was turmoiled persecuted by four Popes for defending in the Lords Supper Bread and Wine did remain and that the faithfull received Christ spiritually and not with their carnall mouths his last recantation hee made under Pope Hildebrand named Gregory the 7. Anno 1079. Vpon which hee with griefe and sorrow did give away his living and all his goods to the poore and wrought for his living in his old age after hee had been persecated thirty years one Authour doth say hee did repent his forsaking of the truth before his death These with manie other testimonies are to be seen in the answere to the 6. Articles recorded by Mr. Fox And Osbon who did write an History at the appointment of Langfrank Archbishop of Canterbury doth say that at that time certain of the Priests and Clergy were deluded and seduced by wicked errour did hold and maintain that bread and wine which are sett upon the Altar after the consecration doe remain in their former substances and are but a figure of the body and blood of Christ Thus was the manner of the Popish Priests thus to deprave wher it is certain by that before rehearsed this herafter testified that this was the judgment of the Church the reasons he used to shew what made them alter their mindes are certain false miracles which are common in their Legendaries may be read in the forenamed History which if I should rehearse would be thought lying for the Whetstone Whilst this abhominable doctrine was in hatching See how many thousand witnesses the Lord did stirre up to maintain his truth even by their own Authors confessed See rerum Francicarum scriptores about the yeare 1283. Hee saith the heresye of the Waldenses spread throughout Europe Look a Rayling Booke written against Mr. Fox his Booke printed 1603. in the 528. Section he saith the doctrine of the Waldenses was spread in more then a thousand Cityes speaking of the yeare 1200. There is a Cronicle of Lambertus a Monk of Hersfield Anno 1078. hee writt from the beginning of the World to this yeare in which hee doth much complain of the Clergy but most of the Monks hee affirmeth them to be proud and ambitious destroyers of the Lords Vineyard by their ungodly life and great iniquityes by which they have polluted the whole Church The Bishop of Florence did teach and preach that Antichrist was then manifested as Gabellicus testifyeth Anno 1101. Vpon this Pope Pascalos called a counsell and putt him to silence condemned his books And Blondus Platina testifieth he also disalowed of many Ceremonies for which the Pope deprived him of all his goods See the two former testmonies A counsell holden at Rome Anno 1124. where was assembled one thousane Bishops Abbotts there they did ordaine that this transubstantion should be put for an Article of faith yet it doth appeare that it was opposed for Innocent the 3 did 86 years after enact it in a counsell but here by this connsel the Pope sent his Cardinall to the Monks of Caslam that they should acknowledge the Church of Rome had received power from St. Peter and hee had delivered it from the mouth of Christ that all Churches and Cloysters are to be planted and established by the Sea of Rome and all ought in conscience to be obedient to that Sea and to acknowledge that he hath received power to open the gates of Heaven to whom he would and also to shurt them against any and that the Romain Church was builded on the Sone of God which all ought to beleeve and this is builded on the faith of Peter that Peter and Paul did plant the Church at Rome with their blood and that it was the Mother church of all other Churches and those which did oppose that Church did oppose the Word of God See the counsell of Cissinences At this time was Arnulphus Bishop of Ludom Anno 1127 a zealous man he rebuked the wicked life of the clergy their much pride and he exhorted all to follow Christe in poverty as his Apostles did in holynes of life This man for his holy life and godly preaching was well accepted of the Nobility and of the Cittizens but the Cardinall and clergy hated him and sought to make him away privately But he having a revelation before what death he should dye he declared unto them in his teaching that he knew the clergy would murther him privately because he told them the truth in blaming their pride and wicked living and therefore they were offended with him he protested he was commanded of God to cry out against their great sins It doth follow that the clergy murthered him there is a book of his doth inveigh against many superstitions printed at Collen The Archbishop of Ments Anno 1131. Hildebertus a man of great learning did earnestly preach and write against the Sea of Rome against the abhominable wickednes He affirmed them to be Tyrants the sink of all iniquity that they banished away all goodnes out of the Church for this doctrine hee is sent up to Rome and there cruelly handled and imprisonned See Rainul in poli Chrocit Peter Blesensis