I might well thinke my selfe bereâ—uâ—d of my right wittes if I should any longer offend GOD by the still offering of it as I haue done too often and by continuing the practize thereof to the eternall damnation of other mens soules Therefore curteous Reader if thou art a child of the Church of Rome follow no longer such a stepmother leading thee by publique appearances to thine owne ruine and to the dayly prouocation of Gods wrath against thee hate her fooleries detest her idolatries and abandon her communion if thou wilt not eternally perish albeit thou hâ—st long laine asleepe in the deadly lethargie of Romish superstitions awaken at last and breake off all the bands of thy sinfully-habituated affections to that Antichristian monarchie esteeme no longer that to be white which is blacke that to bee holie which is most vngodlie feare not the curses of the Pope in denying the Sacrifice of the masse to be propitiatorie for sinnes his excommunication will haue no such force as Antoninus the Archbishop of Florence had Lipelo in vita Ant. 2. Maij. who denouncing the sentence of excommunication vpon a white loafe of bread made it as blacke as a coale and freeing it afterward from the same curse it returned to be as faire as it was before All the Popes Anathemaes can not make the bread of the masse otherwise than it is idolatrous all the white flower in it cannot make it pleasing vnto GOD or a Sacrifice allowable for Christians Therefore say thou with mee from thy heart with mee in true detestation of all the abhominations committed by such Idolatrie Deus propitius esto mihi peccatori Lord bee thou mercifull vnto me a sinner CHAP. XIII Containing an obseruation about the doctrine of transubstantiation which is a principall noueltie taught in the Church of Rome AFter the former obseruations had sufficiently alienated by iudgement and affections from further approbation of the faith of Rome My proceeding about the doctrine of transubstantiation yet because I thought that I could not bee sufficiently enough armed against those errours and falshoods wherein from my youth both my vnderstanding and affections had beene habituated which would be powerfull still to incline and leade my soule againe vnto those Romish abhominations which long custome had made familiar and in conceit religious I still proceeded further to the discussion and discouerie of other errors false doctrines secceeding nouelties taught in that Church that more and more beholding her spirituall fornications and disloyalties I might in my soule bee the stronger to oppse against them and the better able to relinquish and abandon with assurance of truth of my side and securitie to mine owne conscience all communion and participation with her sinfull heresies and nouelties and happily auoyde Gods iust punishments which are threatned by the holy Scripture against her disloyalties to the faith of Christ her heauenly Spouse 2 Amongest all which there was scarce any one thing that wrought more powerfully and fearefully in mine vnderstanding It ought to be a great terror to adore the creature for the Creator euen to the terrour of mine owne soule for my erroneous doctrine deliuered to others than the discouery of this late new-sprung-vp doctrine of transubstantiation which sets vp such an Idoll of bread in the Church of Rome to be adored as God that that seemeth to be truly verified of her which was vttered long before Colet Deum quem ignorauerunt patres eius auro Argento lapide pretioso rebusque pretiosis Dan. 11.38 He shall honour the God whome his fathers knew not with gold and siluer with precious stones and with pleasant things The gainsaying of which doctrine vnto the Church of Rome seemeth so vnlawfull that shee pronounceth most bitter execrations against those that shall so doe Sess 13. an 2. If any shall say sayth the Councell of Trent that in the holy Sacrament of the Eucharist there remaineth the substance of bread and wine together with the bodie and bloud of our Lord Iesus Christ and shall denie that admirable and singular conuersion of the whole substance of bread into the bodie and of the whole substance of wine into the bloud the formes of bread and wine still remaining which conuersion the Catholike Church most fitly calleth Transubstantiation be he accursed 3. Yea The Church of Rome hateth the reformed Churches for nothing more than for impugning the doctrine of Transubstantiation Pet. Besseus concept Theolog. Quadraeg dom 3. Dan. 13. the Teachers and Preachers of that Church doe not hate the worthie Professors and Arch-Doctors of the Gospell for any point of doctrine more than for impugning this of Transubstantiation Peter Besse the great and famous French Preacher against Master Caluin and Luther speaketh thus Two wicked old men of vnbridled lust did wickedly accuse the most chaste Susanna of Adulterie notwithstanding that shee was the most chast and honestest that was to be found in the whole Kingdome of Babylon here againe wee see two craftie knaues marching out vpon the Stage Luther and Caluin that accuse the chaste Susanna viz. the holy sacred Sacrament of the Eucharist and Transubstantiation the chiefe member thereof of Idolatrie then the which notwithstanding there is nothing to be found in the world more holy or diuine And the samd Author soone after for the same point compares them to the two witnesses of most deperate audacitie that gaue false witnesse against Christ adding further That as Christ was crucified in the middle betweene two theenes Ibid. so likewise wee see it fareth with the Sacrament of the Altar where being placed betweene two theeues two most desperate Heretikes it is assaulted with diuers blasphemies who a little after speaketh vnto the Idoll in this manner and also to God saying Worthily therefore O sacred Eucharist thou mayest crie out Dirupisti vincula mea Psal 115. tibi sanctificabo hostiam laudis And thou O Lord Saepe expugnauerunt me a iuuentate mea For often O Lord haue they persecuted thee often haue they blasphemed against thee shot their arrowes at thee and chiefely at Transubstantiation This Preacher it should seeme hath forgot that the doctrine of Transubstantiation is a noueltie of no greater antiquitie than the fourth Councell of Laterance Iacques Gualter Chron. de Pestat du Christianis tries siecle Can. 1. which was held but in the yere 1215 vnder Innocent the third which is not yet 400 yeres since where that doctrine was deliuered in these wordes But the bodie of Christ and the bloud in the Sacrament of the Altar is contained vnder the formes of bread and wine the bread being transubstantiated into the bodie and the wine into the bloud by Gods power This it seemeth his Maiestie very iudiciously obserued when after he had said If the Romish Church hath coyned new articles of Faith neuer heard of in the first fiue hundred yeares after Christ I hope I shall neuer be
because so it wanteth an essentiall part thereof Therefore very iustifiable is his Maiesties assertion when reckoning vp the nouelties of the Church of Rome amongst the rest he ranketh the amputation of the one halfe of the Sacrament from the People Praemonit 4 Secondly that the doctrine of the Church of Rome doth crosse Christs institution It also crosseth Christs institution is also most cleere to any iudiciall man for as my Italian master teacheth me That the Eucharist was instituted in the last Supper Tract 4. de sacra c. 1. dico 2. after the washing of feet before the vsuall Supper the first is a matter of faith out of the Gospell and it is defined in Clementine Vnico in the Tridentine Councell where it sayth Ses 13. c. 1. 2. This is the tradition of the auncient Fathers Now then if this be so we must examine whether Christ did institute it vnder both kindes or not for if he did then certainely it is also so to be ministred likewise to the people because hee bid that to be done in remembrance of him which he himselfe did then his meaning not being to institute two Sacraments of the Supper whereof the one for the Priestes should consist of two parts or of two kindes the other for the people but of one I finde Saint Matthew to record Christs institution in this manner As they did eate Iesus tooke the bread Mat. 26. v. 26.27.28.29 and when he had blessed it he brake it and gaue it to the Disciples and said Take eat this is my bodie Also he tooke the Cuppe and when he had giuen thankes he gaue it them saying Drinke ye all of it for this is my bloud of the New Testament that is shed for many for the remission of sinnes I finde aso Saint Marke to set it down thus Mark 14. v. 22. And as they did eate Iesus tooke the bread and when he ahd giuen thankes hee brake it and gaue it to them and said Take eate this is my bodie And also hee tooke the Cuppe and when hee had giuen thankes gaue it to them and they all dranke of it and hee said vnto them This is my bloud of that New Testament which is shed for many S. Luke records it thus Luk. 22.19 20 And he tooke bread and when he had giuen thankes he brake it and gaue to them saying This is my bodie which is giuen for you doe this in remembrance of me Likewise also after supper he tooke the Cup saying This Cup is that new Testament in my bloud which is shed for you 1. Cor. 11. v. 23 24.25.26 27.28.29 And S. Paule most largely explicates the same Institution saying I haue receiued a Precept of the Lord which I also haue deliuered vnto you that the Lord Iesus in the night when he was betrayed tooke bread and when he had giuen thankes he brake it and said Take eat this is my bodie which is broken for you this doe ye in remembrance of me After the same manner also he tooke the Cup when he had supped saying This Cup is the new Testament in my bloud this doe as oft as ye drinke it in remembrance of me for as often as ye shall eate this Bread and drinke this Cup ye shew the Lords death till he come Wherefore whosoeuer shall eat this Bread and drinke the Cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. Let euery man therefore examine himselfe and so let him eat of this Bread and drinke of this Cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords bodie Now out of all these places of S. Mathew S. Marke S. Luke and S. Paule I finde both kindes instituted by Christ and so inseparably intimated with a copulatiue coniunction that whosoeuer separateth them can but most insolently oppose himselfe against Christs institution and the essence of the Sacrament What greater pride can there be than when Christ sayth in expresse words Drinke ye all of this as well as eate the bread than with the Church of Rome to contradict him teaching the people onely to eat the bread and not drinke the wine Or what greater presumption than so rudely to thwart S. Paule who calleth the institution of the Sacrament a Precept which he deliuereth to the people specifying both formes of bread and wine commaunding as well the receiuing of the wine to be drunke in remembrance of Christ as the bread to be eaten and therefore if the one bind lay people the other also doth as strongly oblige them especially since S. Paule in another place sayth thus 1 Cor. 10.16.17 The Cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ for we that are may are one bread and one bodie because we doe partake of one bread and one Chalice The Church of Rome taking away the participation of the Chalice in ministring the Sacrament to lay people onely vnder the forme of bread maketh S. Paule to speake false who ioyneth both formes together with a coniunction copulatiue shewing that we are many one bodie because wee participate of both making vs all one And it is here to be noted how the Bibles printed amongst our aduersaries doe varie about this Text and may be suspected that they haue played Legier du maine with the Bible as well in their last corrected Latine as in the Greeke concerning this Text for in them both of one Chalice is left out and yet in an olde Manuscript which I haue now in my hands and in another Bible printed at Paris in the yeare of our Lord 1583 the text is That omnes quidem de vno pane de vno calice participamus We all partake of one bread and of one Chalice Whereby it is more than probably to be feared some notorious imposture hath beene committed in leauing out the Chalice in the latest vulgar editions So that now all these places of Scripture being iudicially weighed the amputation of one part of the Sacrament seemeth not onely to controll Christs owne institution but also his absolute commandement 5 Besides that it is a meere noueltie It is also a noueltie Lib. de Eccles obseruat c. 19. p. 388. Thom. in 1. Cor. 11. lect 5. 6. Aeneas Sil. Hist Bohem. c. 52. Bellar. de Euehalib 4. cap. 26. not grounded vpon antiquitie is most apparant to all that rightly examine the matter for at the first the people receiued the cup as well as the bread afterward sayth Micrologus the Romane Order commandeth the wine also to be consecrated that the people may fully communicate and this was approued by many learned Writers Yet in time the Councell of Constance See 13. ff item ipsae forbad it and then all of the Church of Rome began to change
condemned for an Heretike for not being a Nouelist where numbring vp many nouelties which are vsed in the Romish Church hee reckoneth this Transubstantiation for one 4. Arguments against Transubstantiation Comp. Theol. verit l. 5. c. 58. Which doctrine of Transubstantiation I discouered to containe a notable Heresie by the proofes following First sayth Ioannes de Combis Latria is a seruice and reuerence exhibited to God therefore if the honour due to God be exhibited vnto the creature it is Idolatrie Latria comprehendeth fiue thinges viz. Faith Knowledge Reuerence Sacrifice and Prayer Whereupon I framed this Argument The doctrine of Transubstantiation admitteth this worship in the Church of Rome to a Creature viz. to Bread and Wine which notwithstanding the words of Transubstantiation remaineth still a creature otherwise how is Bread and Wine the externall signes of inusible grace as euerie true Sacrament is or how is the essentiall part appointed by CHRIST in the Sacrament remaining when it ceaseth to be there as Transubstantiation teacheth the Bread and Wine doth Nay the very Scriptures say so much shewing the Bread still to remaine Bread and the Wine still to remaine Wine Saint Paule the heauenly interpreter of CHRISTS wordes doth not admit Transubstantiation but doth so interpret the Sacramentall vnion that still the visible elements remaine for the Bread of the Sacrament hee calleth Bread still euen after the consecration to teach that the substance of the Bread remaineth still and so he calleth the Wne still Wine as appeareth plainely by his wordes The Cup of Blessing which wee blesse 1. Cor. 10.16 is it not the communication of the bloud of CHRIST and the Bread which wee breake is it not the participation of the bodie of the Lord Now then if the Chalice be but a communication of his bloud and the Bread but a participation of his bodie still remaining Bread and Wine for the thing participating is not the thing participated where then is their doctrine of Transubstantiation or how can it stand sound with the truth of the Scriptures He sayth plainely further 1. Cor. 10.16 1. Cor. 11.26 Vers 27. Vers 28. All wee are partakers of one Bread And againe As often as yee shall eate this bread And againe Whosoeuer shall eate this Bread besides Let a man examine himselfe and so let him eate of this Bread Now therefore the Scripture teaching vs so plainely Bread and Wine to remaine in the Sacrament it followeth that there is no Transubstantiation in the Sacrament and so consequently it is apparant that all those commit grosse Idolatrie that worship it with Latria because they giue that worship which is due to God to the creature which they beleeue to be God teach to be God and pray to as vnto God 5. Fathers against Transubstantiation Secondly I summoned diuers auncient Writers to see whether they would afford me any warrant for Transubstantiation and I finde them against it and none for it I finde Tertullian in expresse wordes to say Iesus Christ hauing taken bread Tertul. l. 4. adu Marc. cap. 40. distributed it to his Disciples he made it to be his bodie saying This is my bodie that is the figure of my bodie I finde him likewise to shew as much in expresse wordes in another place Tertul. l. 3. adu Mars cap. 19. saying God hath so reuealed it in the Gospell calling the bread his bodie to the end that thou mayest thereby vnderstand that he hath giuen to the bread the figure of his bodie Now then if the bread be a figure of CHRISTS bodie according to Tertullian then it is not transubstantiated Saint Cyprian sayth Epist 3. l. 2. Wee finde that the Cuppe which the Lord offered was mingled and that which he called his bloud was wine See here Saint Cyprian giueth but a denomination to the bloud attributing substantiall being to the wine by the Verbe Substantiue Lib. 8. demonstr Euang. cap. 1. Eusebius is also cleare agianst Transubstantiation in these wordes IESVS CHRIST gaue vnto his Disciples the signes of the diuine dispensation commaunding them to celebrate the figure of his owne bodie For seeing that he did now no longer receiue the sacrifices of bloud nor the slaughter of diuers beastes ordained by Moses hee hath taught vs to vse the bread for a signe of his bodie See here it is still called bread and a signe of the bodie how then is it transubstantiated Saint Augustine also standes against Transubstantiation De doctrine Christian l. 3. c. 16. saying These wordes Vnlesse you eate the flesh of the Sonne of man and drinke his bloud are a figure commaunding vs to partake the Passion of CHRIST and profitably to remember that his flesh was crucified for vs. Nowe therefore if the eating the flesh of the Sonne of man and drinking his bloud is but to partake of the Passion of CHRIST and a profitable remembrance that his flesh was crucified for vs how did Saint Augustine teach the doctrine of Transubstantiation Nay rather doth he not most plainly insinuate the contrarie I finde also the same Doctor to say against Adamantus Chap. 12. The Lord made no difficultie to say this is my body when he gaue the signe of his body Here I obserue the word Bodie to bee expounded by the signe of his body Who saith in an other place Epist 23. ad Bonifac. The holy signe of Christs body is after a sort the body of Christ and the holy signe of the bloud of Christ and so the holy signe of faith to wit Baptisme is faith Surely Baptisme can not bee said to be Transubstantiated into faith how then can the Sacrament of the body and bloud of Christ bee substantially transubstantiated into the body and bloud of Christ Saint Augustine in an other place is yet plainer against Transubstantiation saying Vnderstand that which I say spiritually Super Psal 98. you shall not eate my body which you see neither shall you drinke the bloud which my Tormentors shall shed I haue recommended vnto you an holy signe which being spiritually vnderstood shall make you liue Behold how cleare S. Augustine is against Transubstantiation So also is S. Chrysostome that golden mouthed Doctor of Greece most clearely gainesaying the doctrine of Transubstantiation in the Sacrament saying The bread before it be sanctified we call bread Ad Caesar Monachum but when the diuine grace sanctifies it it is deliuered from the name of bread and is thought worthy the name of the Lords body though the nature of bread remaine still Now curteous Reader if I should not iudge vnpartially I can not but here conclude that if the nature of bread remaine the substance of bread can not be changed into the body of Christ substantially and therefore no transubstantiation can follow 6. I can not omit here to record Gelasius who saith Other strong places of ancient Fathers agianst Transubstantiation De duabus naturis Christi The bread
any displeasure of the State then can I now doe no lesse in satisfaction to God and the world being now enlightned with truth it selfe than to shew a more earnest zeale burning charitie towards your conuersions from the former errors laboring to reduce you vnto the same light of Catholike truth whereto I my selfe am called that whereas I haue formerly wronged the soules of many in the time of my blindnesse by diuers labors and exhortations and the wrong ministration of the blessed Sacrament but vnder one forme vnto you quite contrarie to Christs institution and commaundement reioycing therein I may now in the time of better knowledge endeuor to make part of amends by vsing any possible paines to informe you rightly of the same way which it hath pleased God to call me vnto The true motiue of my conuersion the third cause Thirdly that you may haue true notice that not any temporall motiue hath wrought this change in me not persuasion of any worldly friend for till my conuersion I conuersed with none ordinarily but those of the Romane profession not naturall affection to kindred because my neerest and deerest friends of bloud are of that faith and gentlemen of worshipfull qualitie not want for mine owne meanes haue beene able contentedly to maintaine me with such helpes as the practise of my function drew vnto me besides the loue and willingnesse of many good friends most readie to assist me in all my needes not inordinate affection to carnall delights vnapprouable by Gods word for I thanke God I am free from all such or any other as farre as I know who am best able to examine mine owne conscience in this behalfe 8 Accept therefore I beseech you deere Recusants vnto whom I wish as much good as to mine owne soule To Recusants and all happinesse in the most tender bowels of Christ Iesus these my ensuing obseruations grounded vpon the sacred letters and the doctrine of the ancient Church earnestly praying to God they may beare the same sway with your vnderstanding and will as they haue with mine for your inducement to a perfect conuersion of your soules according to my example vnto the true worship of God in the true Catholike English Church whose doctrine you may find agreeable to the true grounds of Christianitie and the doctrine of the primitiue Church as I doubt not but you may most cleerely perceiue if you will vouchsafe without all passion and peruerse affection to peruse my obseruations which as they haue been powerfull to worke my true conuersion so from the truest affections of my soule I wish they may be as profitable vnto you for your reduction vnto the same most true Catholike faith with abundance of Gods blessings to your soules with perfect allegeance to your lawfull Soueraigne with edification to his Church with true contentment and peace to your hearts with quietnesse to your present life and euerlasting glorie to your life to come through the grace and mercie of our Lord Iesus CHAP. II. Containing an obseruation of Gods prouidence in ministring occasions of times places and persons concurring to my conuersion SVch is the mercifull prouidence of Almightie God which reacheth from one end to another mightily and sweetly ordereth all things Gods prouidence ordereth all things Sap. 8. vers 1. that as he disposeth all humane actions to happen in fit times so doth he suffer fit accidents and occasions to fall out that the workes which he intendeth by men may haue successe answerable to his will and designements Qui mundum per seipsum regit Greg. lib. 14. Mor. cap. 26. ante medium quem per seipsum condidit who as Gregorie sayth ruleth the world by himselfe which by himselfe he created For his vnderstanding and will being the cause of all thinges as the great Doctor of the Romane Church teacheth Tho. Aq. part 1. q. 19. in corpore Qui operatur omnia secundum consilium voluntatis suae who worketh all things according to the purpose of his will as Saint Paule affirmeth Ephes 1. vers 11. and his will being knowne as the Schoole-men teach by diuers signes as by prohibition permission of euill Thom. Aqu. part 1. q. 19. operation of good and by precepts c. Saint Augustine also saying August enchirid c. 29. in fine Tom. 3. Nihil fit nisi omnipotens fieri velit vel sinendo vt fiat vel faciendo Nothing is done but what the Almightie will haue done eyther by suffering it to be done or by doing it it followeth by necessarie consequence that all occasions helpes and benefits of his creatures subordinately concurring to euerie act of his will proceedeth from his prouidence and wisedome 2 Hence My bond of gratitude to Gods prouidence gentle Reader I obserue in how strong bands of dutifull thankfulnesse I stand obliged vnto God for ministring vnto me at seuerall times and in seuerall places and vpon different occurrences such occasions and meanes to search and examine the controuersies of religion betwixt the Romane and English Church that whilest by my studies and labours my purpose designement was to draw others into the net of Rome I my selfe was led into the sheepefold wherof Christ in heauen is the chiefe Pastor wherein I see truly verified that of King Dauid Psal 13. vers 2. Dominus de coelo prospexit vt videat si est intelligens aut requirens Deū the Lord looked down from heauē vpon the children of men to see if there were any that did vnderstand and seeke God who neuer ceaseth to minister occasions and means concurring to the good of his seruants Matth. 11. ver 1. who numbreth all the haires of their heads in his knowledge and suffereth not any thing to happen without his prouidence vnto them For so we find that Abrahams exile concurred to his greater good Gen. 11. vers 1. Gen. 22. vers 29. Gen 37. vers 18 the commandement of Isaacks Sacrifice gaue occasion to approue Abrahams faith the felling of Ioseph by his brethren and his imprisonment were occasions concurring to his greater glory and to the manifestation of his vertues Exod. 2. vers 3. and Gods more singular prouidence towards him the laying of Moses by the brinke of the riuer 1. Reg. 17. vers 6. the often deliuerie of Dauid from Sauls furie the feeding of Elias with bread and flesh by Rauens the preseruation of Daniel in the denne of Lions Dan. 6. vers 22. Dan. 3.20.24 the protection of the three Children in the Babilonian furnace doe most cleerely shew how by this prouidence of God all occasions and circumstances of mens liues do concurre to the happines of his chosen seruants and therefore most truly singeth the Psalmist Psal 90. vers 1. Qui habitat in adiutorio altissimi in protectione Dei coeli commorabitur he that dwelleth in the secret place of the most high shall abide vnder the shadow of the Almightie
some kind of guidance vnto the true Church In the serious contemplation of which point I thought that the most assured course I could take herein was to lay downe such a direction as is approued both by the Church of England and by the Church of Rome and truly to examine some principall points of doctrine in question betweene the English and Romane Church by this meanes of triall whereunto if I should find either the first agreeable or the second disagreeable I resolued that I might haue a strong inducement to conclude which was the true Church of Christ and which the false whose doctrine might be esteemed Christian and whose doctrine Antichristian 2 By which inducement I was the more earnestly moued to make triall then by any other It is approued by Fathers for that I found the ancient Fathers very frequent in giuing of this marke of antiquitie for Tertullian saith By the order it selfe Lib. de praescrip aduers Her that is made manifest to be of our Lord and true which is first deliuered and that externe and false which is sent in afterward And in another place writing against Marcion he saith Lib contra Marcion I affirme that my Gospell is true Marcion saith as much for his who shall determine this controuersie betwixt vs but the difference of time prescribing authoritie to that doctrine which shall be found more ancient and adiudging corruption to that which shall be conuinced to be the later Saint Gregorie Nazianzen vrgeth the Apolinaristes thus Greg. Naz. epist 2. ad Cledonium Hieron epist ad Pamach Ocean de errori bus Origenist Hieron contra Luciferianos If the faith began but thirtie yeares since whereas there be almost foure hundred years from the manifestation of Christ certainly both our Gospell and faith were vaine and void for this long time And Saint Hierome questioneth with the Origenists of his time after this manner Why goest thou about after foure hundred yeares to teach vs that which wee knew not before The Christian world was without this doctrine vntill this day And against the Luciferians he saith I will declare vnto thee my opinion briefly and plainly we must remaine in the Church which being founded by the Apostles hath endured to this day and all others euen in this that they were instituted after shew themselues to be Heretikes Vincent Lyrinens in cap. 26. 27. With which Fathers Vincentius Lyrinensis accordeth when explicating that of Saint Paul O Timothie keep that which hath bin left vnto thee He saith This depositum is that which hath been committed to thee not which hath been inuented by thee that which thou hast receiued not that which thou hast deuised a thing brought vnto thee not vttered by thee in which thou must not be an author but a keeper not an instructer but a follower not a leader but one that is directed Now therefore thus finding so many ancient Fathers making antiquitie a neere adiunct vnto Catholike and Orthodox truth and noueltie to be the vsuall badge of Herretikes I began with great diligence and care to examine two maine points of religion now controuerted and much disputed on as well by the most learned of the English as of the Romane Church viz. of the doctrine of iustification by faith alone and of the imperfection of our good workes that being according to knowledge grounded in religion my zeale therein might be the greater and my assurednesse of a sound ground cause me to stand the more strongly and to labour in others spiritual profit with the greater constancy and courage as since it hath succeeded through Gods especiall grace to the vnspeakable comfort of my soule affording me grace and abilitie of bodie to performe this so profitable a worke begun and ended by him whom I do most humblie desire to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all my endeuours 3 Now as I proceeded on further by degrees Antiquitie a good way of triall to compare the doctrine of the Church of England and that of Rome concerning the two points aboue specified with the doctrine of the ancient Church by this meanes of antiquitie I found the doctrines of iustification by faith only and of the imperfection and demerit of good workes as they are taught in the present Church of England most deseruedly to claime the priuiledge of antiquitie as taught by many both Latine and Creeke Fathers Iustification by faith alone proued by Greeke Fathers Ses 6. Can. 9. Origen lib. 3. Rom. 3. notwithstanding that the Church of Rome accurseth al that hold the contrarie in expresse termes saying If any shall say that a wicked man may be iustified by faith alone c. let him be accursed Against which definitiue sentence of the Councell of Trent I find first of the Greeke Fathers Origen to be most cleare who vpon those words of Saint Paul to the Romans We therefore thinke that man is iustified by faith without the workes of the law writeth thus The Apostle in these words saith that iustification by faith alone sufficeth so that a man onely beseeuing is iustified although he performe no worke And if an example be required who was euer that without good workes was iustified by faith alone I think that thiefe may suffice who crucified with Christ cried vnto him on the crosse Lord Iesus remember me when thou shalt come into thy kingdome Neit her is there any good worke of his described in the Cospell But for this faith alone Iesus saith vnto him Amen I say vnto thee This day thou shalt be with me in Paradise This thiefe therefore is iust fied by faith without the workes of the law because the Lord did not aske what worke hee did first neither did he expect what worke hee had done when he belieued but being iustified by faith alone when he was to enter into Paradise he tooke him for his companion and it is related in the Gospell according to Saint Luke vnto the woman without any worke of the law and for faith alone hee said thy sinnes are forgiuen thee And againe Thy faith hath made thee safe goe in peace And in many places of the Gospell wee reade that our Sauiour vsed this speech to shew that the faith of the beleeuer is the cause of his saluation Hitherto Origen Neither is Saint Basil of other opinion who writeth thus The Apostle saith Basil cōcione dehumilit he that reioyceth let him reioyce in the Lord saying that Christ is made vnto vs from God Wisedome Iustice Sanctification and Redemption that as it is written he that is to reioyce let him reioyce in the Lord for this is perfect and entire reioycing in God when a man is not exalted for his owne righteousnesse but acknowledgeth true righteousnesse to bee wanting in him and to bee iustified by faith alone in Christ And Paul reioyceth in that he despiseth his owne righteousnes and in that by
the flesh of her owne child and yielding foolishly by the diuells suggestions to satisfie her desire when her husband was from home killed her childe and cut him into quarters putting one part on the spit to eate of it and hanging the other parts vpon hookes b in the kitchin at length the husband came home wondred to see what a strange piece of flesh was on the spit asked his maid what it was who replying that it was a part of his child which his wife had killd he forthwith in a great rage went vnto her threatned to kil her whereat she being both sory for her sonne and afraide of her husband falling vpon her knees intreated him for Gods sake and the honor of S. Francis that at least if she must needs die he would giue her leaue to repent her sinne and to say her prayers commending her soule into Gods hands and then to doe his pleasure which hee graunted and shee praying very earnestly to S. Francis to whom she was much deuoted at length ending her prayers desired him to goe with her into the kitchin and if he sawe not his child aliue then to execute his pleasure O horrible and vnheard miracle or rather mendacium She tooke the parts of the child aswell that on the spit which was more than halfe roasted as the rest put them together vpon the table and by the merits of S. Francis they all ioyned togehter the child reuiued came to the same state as before so she obtained againe her husbands loue and be beheld againe his dead childe S. Francis merits hereby exalted and therefore the conclusion must needs be vnhappy that man that wil not pray to S. Francis Gentle reader if you haue more faith than I you may beleeue this miracle if you be piously affected you cannot as the Franciscan saith but beleeue it and wholy offer vp all your prayers to holiest S. Francis the chiefest Saint in heauen 8 But if you cannot giue credit to the former In mag spec exemp ex chronic minor Gallico lib 2 ca. 39 Latin lib. 10. cap. 29. Bartholo de Pisis liâ—â— part 2. conformit fructu 10. I pray you consider the next which at least for morriment sake can not but win beliefe In the time that S. Francis dwelled in the citty of Engubi there was within the territory of the same city a certaine terrible wolfe of mighty bignes in body most fierce in the rage of his hunger that did not only deuoure beasts but also men and women insomuch that hee kept the citisens in such fear that when they went forth of the Cittie they went out armed as if they had gone to the warres How Saint Francis tamed a wolfe and hardly could they so scape from being sorely bitten with his sharpe teeth if they chaunced to meet him so that scarce durst any goe alone out of the Cittie gates for feare of meeting him But God determining to make manifest vnto the same Citizens the holinesse of Saint Francis when vpon a time hee was in the same Cittie mooued the Saint with a charitable compassion of their miserie and vexation to afford them helpe Whereuppon hee purposed to goe and meete the Wolfe vnto whome the Cittizens saide Take heede father Francis goe not out of the Cittie for if you doe the woolfe which bath deuoured many will also deuoure you But Saint Francis not dismayed with their wordes but hoping confidently in Christs assistance who commaundeth the spirites of all flesh went foorth of the Cittie with his companion not with buckler or helmet but armed and defended with the signe of the holie Crosse Thus the holie father beeing confidently out of the Towne and manie looking on from such places as they had climbed vp to expect the euent the terrible woolfe eftsoones with open mouth ranne to Saint Frauncis and his companion against whose furie the good Father opposed the signe of the Crosse and so through Gods power kept backe the woolfe both from himselfe and his companion stopped his course and shutte his mouth and further saide vnto him Come hither brother woolfe and in the behalfe of Christ Iesus I commaund thee neyther to hurt mee nor anie other Whereupon foorthwith inclining his head vpon the ground hee prostrated himselfe at the feete of the holie Saint as gently as a Lambe To whom thus prostrate Saint Frauncis said Brother woolfe thou doest much hurt in these partes and hast committed manie horrible and grieuous crimes destroying the good creatures of God without all pittie or mercie and thou doest not onelie destroy vnreasonable Creatures but which is a meere madnesse in thee thou doest deuoure men who are created to the similitude likenesse of God therefore thou art worthy to die a most violent death like a most notorious Theefe and Murderer for the which all doe iustly exclaime and murmure against thee and the whole Citie is thy Enemie But Brother Wolfe I will make a peace betweene you and them vpon condition thou hurt them no more and they also shall forgiuing thee all offences not hurt or prosecute thee neither shall dogs barke at thee Which the Wolfe seemed kindly to accept by the gestures of his taile eares body and inclination of his head Vnto whom S. Francis againe replied Brother Wolfe since it pleaseth thee to make this peace I promise thee I will procure that thy expences and necessarie victualls shall daily be giuen thee by the Citizens so that hereafter thou shalt neuer bee hungrie in excesse For I know that the euill thou doest proceedeth from the furie of thy hunger But brother Wolfe since I obtaine thee so great a benefit I will haue thee promise mee neuer to hurt either Man or Beast doest thou promise me this The Wolfe then made an euident signe by the inclination of his head of promising to performe that which the Saint required and imposed vpon him But brother Wolfe then said S. Francis I will haue thee vpon thy credit to assure me by giuing mee thy faith and promise A good iest that I may euidently beleeue what thou promisest So S. Francis holding out his hand for assurance of his promise the Wolfe lifted vp his right fore-foot and very softly and gently alied it in his hand so engaging his credit to him by the best signe he could then againe S. Francis said Brother Wolfe I command thee in the name of our Lord Iesus Christ now presently to go along with me into the Citie without feare of hurt to conclude this peace with thee and the Citie whose command the wolfe obeied and accompanied him very quietly into the Citie like a most mild Lamb which put the Citizens that saw it in a great wonder and the report thereof was instantly spred ouer all the Towne and all Men and Women yong and old flocked thither where S. Francis was with the Wolfe When the people were thus gathered together S. Francis made them
offered for the liuing and the dead for their sinnes punishments satisfactions and other necessities let him bee accursed Which curse albeit it carrieth a terrour with it to such as are not enlightned so that they can discerne the erroneous doctrine for which it accurseth and that carrieth not rather in minde the feare of Gods maledication than any of man saying Cursed is hee that putteth his trust in man and taketh man for his defence and his heart goeth from the Lord as the followers of the Church of Rome doe who relie only vpon the Popes authoritie who may be as sinnefull a man as any other thinking themselues secure if his authoritie be their defence and the warrant of their beliefe yet could I not stand in dread of his curse when once I found this Sacrifice of the Masse as it is now taught by the Church of Rome not to haue sufficient warrant by Gods word nor by the ancient Church teaching any such doctrine concerning it as the present Church of Rome teacheth 2. The Masse was not instituted by Christ For first I obserued that this Sacrifice which the Church of Rome teacheth to bee a propitiatorie Sacrifice and such a one as may be offered for sinnes as well of the liuing as of the dead is not any thing agreeable to the institution of our LORD IESVS there is not so much as a word spoken by CHRIST of any offering or oblation to bee made but only commandement giuen to eate and drinke and to doe that in remembrance of him his wordes only importing the institution of a Sacrament and no Sacrifice Neither did hee so much as vtter a word that hee offered himselfe at the last Supper for Cornelius Musso a Bishop so famous for his learning Bib lioth Sanct. lib. 4. Suar. tom 3. d. 74 §. 2. as Sixtus Senensis writeth that hee was a Preacher at twelue yeares old and all Italie ranne after him did defend that Christ at his last Supper offered no Sacrifice at all whereupon I framed this argument Note this argument The Priest in the Commemoration of the last Supper is not to doe other thing in substance then what Christ did but Christ as Musso held offered to Sacrifice at all ergo the Priest in commemoration of Christs last Supper is not to offer vp any Sacrifice at all Behold then here it followeth by necessarie consequence vpon Mussoes Assertion that the Sacrifice of the Masse is not to bee offered at all It is cleare as Musso saith that hee offered not himselfe to his Father at his last Supper for then should hee not haue perfected his Sacrifice with one oblation made as the Apostle Saint Paule teacheth Hebr. 7.27 and 9.26.28 but with a double Oblation twice made namely once in his Supper and once vpon the Crosse which were most repugnant to the holy Scripture Againe the Apostle Saint Paul saith 1. Cor. 11. v. 23. sequent I haue receiued of the Lord that which I deliuered vnto you c. and so sheweth the whole manner of CHRISTS institution of the blessed Eucharist who made no mention at all of any Sacrifice which the Apostle considering he boasted that hee had shewed all the Councell of God would not haue omitted Act. 20.27 if the Supper had contayned any meaning of a propitatorie Sacrifice Moreouer Saint Paul writing to the Corinthians bids vs to shew the Lords death not by sacrificing Christ for to Sacrifice and to shew the Lords death are two distinct thinges and the shewing CHRISTS death by the Sacrament is sufficient for the application thereof to our soules for the remission of our sinnes Therefore I could not conceiue any such Sacrifice as the Masse propitiatorie for sins to be instituted by Christ which Sacrifice if it bee of such importance as the Church of Rome teacheth and so principall an act of religion doubtlesse there would haue beene some apparent touch thereof expresly giuen in the holy Scriptures and especially in that place where the Papists pretend it should be instituted Again The Sacrifice of the Masse disableth Christs sacrifice vpon the Crosse 1 Ioh. 22. I haue further obserued that to teach the doctrine of the propitiatorie Sacrifice of the Masse the perfect satisfaction made by Christs Sacrifice vpon the Crosse is made insufficient and inualid For hee being the propitation or reconciliation not only for our sinnes but also for the sinnes of the whole world for the demonstration of which effect vpon the Crosse he cried Ioh. 19.30 finished I can see no neede why a propitiatorie Sacrifice of the Masse should bee offered for sinnes so often since the reconciliation made by Christ is applied by the Sacrament Hebr. 7.27 Besides since Christ did it once when he offered vp himselfe and as S. Paul saith Not that he should offer imselfe often Hebr. 9.25 none being Priests according to the order of Melchisedech but Christ of whom the Scripture saith Hebr. 5.4.5 Tues Sacerdos in aeternū secundū ordinē Melchi it followeth that no other was to offer vp Christ as a propitiatorie Sacrifice for sins but himselfe Moreouer the Sacrifice of Christ hath no neede to bee often reiterated whereby the Priesthood of Christ is opposite to the Priesthood of the old Testament whose sacrifices ought to bee reiterated for Christ needed not daily Hebr. 7.27 as those high Priests to offer vp sacrifice for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe And againe After hee had said This is the testament that I will make with them c. and their sinnes and iniquities will I remember no more Hebr. 10.16.17.18 Where remission of these thinges is there is no more offering for sinne And againe Christ by his owne bloud entred once into the holy place and obtained eternall redemption for vs not such a redemption as is to be reiterated euery day Hebr. 9.12 And againe Not that hee should offer him selfe often as the high Priest entred into the holy place euery yeare with other bloud for then must hee haue often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the Sacrifice of him selfe And as it is appointed vnto men once to die and then commeth the iudgement So Christ was once offered to take away the sinnes of many Againe Hebr. 9.25.26 By the which Will wee are sanctified euen by the offering of the body of IESVS CHRIST once made And againe Hebr. 10.10 Euery Priest appeareth daily ministring and often times offered one manner of Sacrifice which can neuer take away sinnes but this Man after hee had offered one Sacrifice for sinnes sitteth for euer at the right hand of God Hebr. 10.11.12 c. for with one offering hee consecrated for euer them that are sanctified By which places it is cleare there needes no more reiteration
their mindes Afterward the Councell of Basil released the decree of Constance to some as to the Bohemians and the Councell of Trent confirmed it againe Ses 21. c. 2. Whereby it is apparant that the moderne Church of Rome hath swarued in this point of faith from which it beleeued formerly and since it began to be the seat of Antichrist The most ancient Liturgies in their owne forme shew Cyril Cath. mystag 5. Liturg. Marci pag. 62. Thom. p. 3. q. 80. art 12 q. 3. Hom. 16. in nu 1 that the people receiued the wine as well as the bread And Caietane sayth This custome endured long in the Church and that they had ministring cuppes for the nonce to serue the people with wine which none will denie Origen sayth plainegly Christian people were accustomed to drinke the bloud And S. Cyprian How doe we make them fit for the cup of Martyrdome Epist. 2. if first we doe not admit them by the right of communication in the Church to drinke the cup of the Lord The same Author or another as ancient Serm. de coena Dom. in another place sayth The Law doth prohibit the eating of bloud the Gospell commaundeth that it be drunke That the Chalice also was vsed in S. Ambrose his time himselfe sheweth Apud Theod. 5. Hist 15. In 2. Malach. speaking to Theodosius With what boldnesse wilt thou partake with thy mouth the cup of precious bloud S. Hierome sayth in expresse tearmes The Priestes which make the Eucharist and distribute the bloud of the Lord to the people And Paschasius sayth Super cap. 15. Drinke ye all of this as well the ministers as the other beleeuers Apud Gratian. can Comperimus de consecrat dist 2. Gelasius sayth We finde that some receiuing onely the portion of the sacred bodie abstaine from the cup of sacred bloud Who doubtlesse because I know not by what superstition they are taught to be obliged either let them receiue the entire Sacraments or let them be expelled from the entire Sacraments because the duision of one and the same mysterie cannot be without grat sacriledge All which places doe most liuely expresse the faith and practise of the ancient Church to haue beene otherwise than it is now in the present Church 6 Is it not a lamentable thing to see Obserue well this Councell Ses 13. that the Councell of Constance confesseth That Iesus Christ instituted and administred the Sacrament vnder both kinds and that in the Primitiue Church this Sacrament was receiued by the faithfull vnder both kinds And yet against Christs institution and the practise of the Primitiue Church the same Councell most blasphemously complaineth That in some parts of the world some rashly presume that Christian people ought to receiue the Sacraments vnder both kinds and thus censures it to be presumption and rashnesse to follow Christ Of the Fathers of that Councell with the Pope himselfe I may well say Concilium inierunt vt caperent Iesum in sermone Exod. 7. But as the Serpent of Moses deuoured the Serpents of the Sorcerers so Christ will ouercome the malice and craft of such wicked counsellors It is a folly for our aduersaries to say That when Christ said Doe this in remembrance of me he spake onely to Priests for then it would follow that the lay people may be debarred of both kinds and it is as impertinently obiected that the Apostles were Priests therefore Christs Precept Drinke ye all of this belongs to Priests onely for then the Primitiue Church did amisse and S. Paule the Apostle also who deliuered the Supper to the lay people without amputation of either kind in such manner as he had receiued it of the Lord. My conclusion vpon the precedent obseruation Now therefore vpon due consideration of all the premisses finding the Church of Rome to adulterate the word of God to ouerthrow the nature of the Sacrament to goe against the doctrine of the Primitiue Church and to checke most impudently Christs owne institution cursing them that beleeue as Christ teacheth and doe as he commaundeth in drinking as well of the Cup as in eating the Bread of the Sacrament without diuision or amputation I see no ground of faith to warrant the doctrine of the Church of Rome in this case and therefore it is to be feared vnlesse God shew her the greater mercie for all her maledictions and curses to the terror of poore simple Christians shee her selfe will one day inconsolably tast of the bitter cup of Gods wrath and indignation which vpon the suddaine will be poured vpon her to her vtter ruine and destruction and shee that hath so much afflicted and tormented others will find it true that Horrendum est incidere in manus Dei viuentis It is a horrible thing to fall into the hands of the liuing God CHAP. XV. Containing an obseruation of the Pardons and Indulgences which the Peope annexeth to Crosses Graines and Meddals I Haue obserued in reading the liues of Saints a storie worth the noting of Iohn the Bishop of Hierusalem Metaph. in vita S. Epiph. Laurent Surius 12. Maeij who hauing with his honors changed also his minde being surprised with extreame couetousnesse he grew to heape vp great store of treasures beyond all reason or measure which Saint Epiphanius vnderstanding endeuoured to draw him to some liberalitie towards the poore but he who preferred his gold before all other workes of charitie cared not for the poore Epiphanius seeing this obtained of him a certaine summe more by force than by loue which he distributed amongst the poore with great ioy Few daies after the Bishop redemanded againe his money with great importunitie vnto whom Epiphanius gaue good wordes promising to repay him soone after but the Bishop was not contented but vsed him with some violence vttering iniurious speeches against him calling him impostor and cosener Epiphanius nothing troubled spit in his face wherewith instantly strucken blind he fell to the ground whereupon at length he acknowledged his fault crauing pardon Then Epiphanius shewed him into what a gulfe of couetousnesse hee was plunged putting his hand vpon his head restored him his right eye againe who praying him to restore him also his left eye the holy man refused it to the end he should be alwaies warned by that marke euer after to vse more modestie and more carefully to auoid that plague of couetousnesse In this example courteous Reader you haue a liuely representation of the Bishop of Rome his insatiable auarice now that hee is come to such temporall greatnesse in this world and consequently of the spirituall blindnesse wherewith God hath strooken him for the same not suffering him to see the light of truth but to runne head-long into diuers inextricable heresies as a iust punishment for such his greedy desires for the nouelties which are now broched in the Church of Rome were not knowne till this hateful sinne of auarice tooke