pag. 3. Heb. 11. 25. all such warriours that haue opposed the Lady Hellen of Trent whether Royall Clerks or Laickes what all I say Louers of pleasures more than of God and yet all Pacificators Heb. 11 26. and Interimists Author-like aspicientes in remunerationem aiming at that reward which God hath promised to those that loue him O egregious such onely louers of God who endeauour to join light and darknes Christ and Belial God and Pope that is two most opposite religions It will not bee vnacceptable to them that the Author in his Epistle dedicatorie page 3 inueigheth so bitterly against Sermon-haunters wherin perhaps he wold shrowd himself by pretended opposing the opposers of Church-gouernment But may he not look further and thereby obliquely strike at our Church A practice not vnusuall heertofore to my knowledge in some indirect squinters against the doctrine and discipline of the same The Author in the same place much complaineth of a corrupted liuer Oh how sick and deadly sick would hee Epist ded pag. 4 make this famous Church to be of a corrupted liuer readie to cause the sound doctrine of our Redeemer to proue loathsome and none but scrubbers to be in request Vah the sound doctrine of our Redeemer proue loathsome Out alack none but scrubbers in request The Church of Rome I knowe what I write would buy it dearly that there were fewer of such scrubbers who haue scrubbed vp so vncessantly so faithfully the roots of her errours that the very bloud of her shame is thereby discouered and by them laid open to the view both of men and Angels And heerin I meane such handlers of controuersies preachers and lecturers as are approoued in the Church of England and allowed by Authority and to my vnderstanding the Author leuels against such his bitter and tart nick-name scrubbers Thâ—se phrases of the Authour which hee was required Ser. pages 1. 10 11. and 4. 5. to amend in his Sermon page 1 The three Saints page 10 The three first Saints page 11 Some are Saints by substantiall sanctitie c. and in page 4. and 5. The second Saint Are not these phrases very harsh if not dangerous in so sacred a mysterie Let them be compared with Athanasius his Creed It is not to be omitted that those words setting aside the efficacie of inspired Scripture which were required with some other to be put in the allowed Copie and for which the Author is beholding to his learned Censurer were wilfully left out in the first Impression And though they be put-in into the second Impression yet doo they alone hardly make good that Saying The preaching of Lâ—icks can conuert no more than a good morall sentence out of Seneca Surely if such preaching or teaching as may bee His most Excellent Maiesties religious Meditations His diuine and exquisite Basiliâ—on dâ—ron his other Theologicall workes Acts 8. 25. 26. â—7 28. Acts 8. 5. vsed by Kings to their Subiects Generals to their Souldiers Masters to their Families by Scholars for exercise or such as Christian Authors may deliuer in print for example the Lord Plessie Mornay and others at home bee not able to conuert more than a good morall sentence out of Seneca yet I hope the Author will not dare to denie but that the teaching or preaching of Priscilla and Aquila of Apollo of the * See Iâ—en l. b. 3. c. 12. Doroth. in Synop. Eunuch of the Queen Candaces and of the Christians dispersed from Hierusalem did conuert more than anie the best morall sentence out of Seneca could haue done Hath the Author read in Seneca ought concerning Christ and saluation by him who thus debasing compareth the teaching of Christian doctrine though by Laicks to morall sentences fetcht out of Seneca Yet far be it from mee to allow any other teaching by Laicks then according as I haue heer expressed Should I haue written such a Sermon and haue alike intituled it The Communion of Saints I should not haue dared to taxe all the Hoste of the Lord from the daies of our Sauior for their neglect of duty in such a seruice Let vs ponder his words By how much the communion of page 21. Saints hath been neglected for from the daies of our Sauiour vntill this houre he reckons to the very time of the clocks stroke for his Sermon not one man hath been so charitable to the Saints as to bestowe one whole Sermon vpon their Communion for any thing that I can finde nor any iust Treatise onely some little expositions except onely one Schismatick who appropriates that Communion most vniustly to his own separation Thus the Author Hath he not forgotten or else he vnderstands them not Saint Austines Book de vnitate Ecclesiae his exquisite Volume de ciuitate Dei Cyprian de vnitate Ecclesiae or de simplicitate Praelatorum Gerson de vnitate ecclesiastica How many Authors in their short expositions vpon the Apostles Creed and in their Comments vpon the Epistle to the Ephesians and vpon the 17. of S. Iohn haue deliuered a great deal more substance touching this Communion of Saints in a few words than the Author hath don in this his so vneâ—en and vnconsonant a Sermon Could the Authour neither see nor smell in that sweet field of Doctor Field of the Church many fragrant passages touching this Argument Maruell he could not obserue Bellarmine treating after his fashion Bellar. tom 2. on the Communion of the Saints militant patient and triumphant I my self within these few years haue heard in this Church of England from the mouthes of such D. â— M. D. as the Author would perhaps haue reputed scrubbers very exquisite Sermons on this Subiect And haue not the like been done in all times when and where the gospell of Christ hath flourished To conclude pretermitting manie other points in his epistles worthie either of redargution or requiring interpretation I doe finally note how in his epistle to Pag. 2. line 26 the Reader hee promiseth thus wee shall search how farre that doctrine hee meaneth the Tridâ—ntine will admit re-union What reunion And may not the Authour here be aduised to thinke of his owne strength whether this bee feisible by him or no let him consider whether hee hath iudgement sufficient to resolue discretion to order ability to bring forth such a Childe hee I say who though hee hath taken libertie to haue printed in diuers things what hee hath listed hath notwithstanding after manie trauailes brought forth with a double birth so imperfect an Embryo according as in part it hath beene shewed and more might bee added More Doubts and demaundes I might haue proposed but these maie suffice the which I desire both the Authour and all courteous Readers to take no otherwise then as so many requests that the Authour would bee pleased to open and explane himselfe more fully But for so much as may concerne his pretended Conclamatissimus most Conclamed Patrone Lette him
but in that impression in stead of omitting those words he claps-on a large marginall Comment of certain annotations familiar with the Papists though God wot not prouing his intent And heerupon greater offense beeing taken than before and an ouerture made of calling in his books in regard of such indirect and offensiue dealing he yeelded in the end to insert by way of parenthesis for further explication these words to weet in a sacramentall and mysticall sense But yet it is to bee obserued that he doth it not without a pretty sleight for immediately after the parenthesis hee addes They make the mysticall bodie of Christ when-as hee should haue said They make vp the mysticall bodie of Christ leauing out the word vp as not agreeing to his oblique purpose intent Further I vnderstand that he being expresly required to leaue out the word onely in the sixt page towards the page 6 end therof he did it not but makes our Sauiour to speak those words Doe this in remembrance of me onely to his Apostles perhaps thereby driuing after the popish sacrificing Facite when-as it is most certain that these words Do this haue reference to the whole mysticall action both of Minister and people respectiuely of blessing taking 1. Cor. 11 eating drinking c. Thus then the Reader may obserue how the Author like the fish called Cuttle hiding it selfe with his owne Sepia suo se atramento occâ—â—tat ink shuffles vp and downe now putting-in the words in a sacramentall and mysticall sense now leauing them out again in one impression putting-in the words vp and onely but in others leauing them out not knowing perhaps what or whereof he affirmeth May not the Author then in all brotherly loue or if need be his Patrone for him if he haue any such the reuerend Nemo Bishop of Nullibi with him Conclamatissimus most conclamed to others Occultatissimus most hidde be desired to come out of his blank and to appear in black for the defense and instruction of his so vncertain and wauering a Client that so wee the poor Readers may vnderstand what may be the meaning and mysterie of such dubious writing With the Authors Epistle dedicatory fronted in such an vncouth manner we may bee the bolder as also with the Preface annexed thereunto in some impressions for that they both haue been so bold as to prease to the Press without any presenting at all to Authority for their allowance to be printed First may not the Authors discretion or reading bee Epist dâ—d liue 1. questioned for deuising the Epithets of Consummatissimus and Conclamatissimus Pontificum thereby intending to honour his Reuerend Father in God which Epithets are not so vsed to be found in Sidonius as by the Author he Sid. Apol. l. 2. ep 2. l. 7. ep 7 is cited I finde indeed in Sidonius in his lib. 2. ep 2. these words Conclamatissimo fontium the most famous of fountains and in his epist 7. lib. 7. in the inscription thereof these Domino Graeco Papa To the Lord Greek Pope which title Papa Pope though in antient times it was vsed promiscuously to Bishops yet because the Author imposeth no speciall name vpon his masked Patrone may not I with others conjecture that he intendeth for his Patron that Pope who is now onely so called per eminentiam and claimeth to bee Conclamatissimus most conclamed ouer the whole Church of Christ What spirit of meeknes is in those words of the sayd Epist ded pag. 2 Epistle Those to haue neuer tasted of the spirit of goodnes who as the Authors phrase is did cut him for his Sermon and likewise in those wherein he taxeth those with intemperate Epist to the Reader page 1 maleuolence who had said that his Sermon was called in when as as hee there glorieth it was called out But how may it iustly be said of those that they had neuer tasted of the spirit of goodnes or that they had intemperate maleuolence for that they reprooued that Sermon which was so violently suspected to fauour Papism and also to be so contrary to the allowed and approoued Copie He glorieth that his Sermon was so fast called out for my part I maruell not thereat considering how great a number of Personated and Parsonated Chameleon-like Priests in all habits and shapes all colours and fashions saue their owne doo daily spatiate in Pauls and walk through Pauls Church yard And will not such disguised Massers makers of Christs body perhaps hauing it in their The Sermon page 6. 7 bosomes or their pockets creators of their Creator be â—agre to call out such a Sermon wherein their powerfull making of Christs body ore proprio with the Priests own mouth is so plainly maintained wherein they may finde diuerse Authors some dubious some counterfet approuingly related for the maintenance of such erroneus points as to them are gratefull Heer they may reade of the barbarous and forged Epistle of Pope Pontian the counterfet Liturgies page 7. 2. iâ—â—pr page 9. 10 Epistele to the Reader of Basil and Chrysostome the most vain and dream like forged Constitutions of Clement How gratefully will they call out and solace themselues with that Sermon wherein all those are roundly censured to goe out of the way who to shew the doctrine of that Church the Authour meaneth Rome doo blazon the liues and doctrines of particular men Will it not serue them for and in stead of an inter-lude Epist to the Reader in the Ende to call out and to reade that Sermon wherein they may finde a Minister of the Church of England praying to Angels And though hee pray in Bernards phrase who was carried away with the errour of the time yet they will begin to conceiue that the Society wherein the Minister liued is not far off from the approuing of Saint inuocation yea and of transubstantiation also in regard of what he writeth in his Sermon page 7. with such other Will-worships as doo ineuitably flowe and follow thence-from Which their conception is but a mere deception like to that their pernicious Lie now vauntingly in print that the late most entire and religious Bishop of London Iohn Doctor King died a Papist a reconciled Papist O the impudent and shamelesse fore-head of such men Posuerunt spem suam mendacium they haue made lying to bee their Isa 28. 1. 1. Tim. 3. 13. hope So they haue euer done so they yet doo proficient in peins and heerin they will if I aim not amisse do worse for Papism is well-nigh arriued ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the height of her deception Further though it should cost them dear yet they will call out and pry into that Sermon in the Preface whereof Epist To the Reader they may finde a world of warriours such warriors as haue written against the Tridentine Synod to be branded with the choice and election of the pleasure of temporall sin What
Ill-giuen I will by Gods assistance with modesty beseeming a Christian examine these words and their true meaning and thereby euince that Christ by this his prophecie did specially ayme against the Popish Idolatry of their teaching himself to be in the desert Penetrals of Bread wine and of worshipping of him in their mystical deserts and penetralls so we come to declare what is meant here by these two words in Secrets or in Penetrals In Penetralibus in Penetralls in the Secrets I obserue first that the word vsed by Hutter in his Hebrew Math. is Hinneh Bahhadarim Bahhadarim of Cheder â—agninus in the sauro the verie Secrets or most Secrets For this purpose if wee looke into Pagninus in his Treasurie wee shall finde him affirming Cheder whence Bahhadarim to signifie aditum locum prorsus penetralem the most retired parte of anie place He addes sunt qui putent c. There are those who thinke that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mathew 24. is expressed by this word Cheder againe hee addes his reason why the South part of the world is called Cheder to wit because it is not knowen to vs. Further saith hee Ben Ezra affirmeth that the Starre which is in the Region of the South or the corner thereof is called Cheder because those who dwell in the North cannot nor doe not see the same The said Pagninus also sheweth there largely that the Hebrew word Cheder The force of the Hebrew word serueth for our purpose is vsed in sacred Scriptures to signifie the most Inmost and mostretired part of anie place so Iudges the 15. and 1. and 16. 9. and Canti 3. 4. to signifie the inward part of the bed chamber to signifie the inward places of the South not to bee seene nor knowne by vs so Iob 9. 9. and 37. 9. yea more to signifie the inmost of mans Soule the secretest part of mans spirit so Pro. 24. 4. to signifie the inmost secrets of the bellie so Prouerbs 18. 8. the inmost parts of death so Pro. 7. 27. By which it is most manifest that if the force and vigour of the Hebrew worde in this place bee followed the false Prophets which our Sauiour here aimeth at were to teach a presence of him so secret and inuisible not to be seene that it was onely to be beleev'd and vnderstood not sensible but to be beleeu'd not visible but intelligible and so doe the Papists And if it be obiected that our Sauiour vsed not the Hebrew word but spake in Syriack by the Syriack word also our intent is most manifest for the Syriack word Batauana may signifie the secretest of the chamber or the verie Secret of the bosome The popish priests carie Christ in the secrets of the bosome to hou sell ther sicke a secret vsed by the Popish Priests in England and else where carrying Christ in small pixes in the verie Secret of their bosomes to housell their sick penitents withall But ceasing to adde more out of the Hebrew or Syriack wherin I confess I haue no knowledge for what I herin haue I had onlie out of Pagninus by the direction of my Reuerend Brethren and learned Friends Master Salkile sometimes an Ignatian but now a Religious and learned Convert in the Church of England and also from Maister Walker Parson of Saint Iohn Euangelist in London I com to examine what is meant by the Greeke word vsed in this place Now the Greeke word vsed in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it makes more effectually forcibly for our purpose so the Greeke edition it selfe cannot bee reputed to bee other then most Autenticall and Canonicall by Protestant and Papist Our Greeke word then here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat Plutarch others vsually take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for secret cellars to put victualls in Concerning the signification whereof if we make in quirie into Greeke Authours wee shall finde that the same word hath onely three most vsed significations in all which the same serueth singularly for our intent and purpose For first it may be taken for a secret chamber or close and locked parlour or secondly for a verie Ambry Buttery Saue or Cubbord to lay victualls in or thirdly for a locked Chest or Cubbord wherein treasurie vsually is reserued The first of these the pontificians will not denie for proofes and declarations of the two later I will not trouble my selfe with alleaging of the testimonies of diuers Authours The authoritie of Stephanus and Scaputa 〈◊〉 in â—n verb◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scapula 〈◊〉 Lâ—â—icon Grâ—â—o Latinum 〈…〉 verbo after him with the Lexicon Greco-LatinuÌ„ set forth at Lions in the yeare 1602. shall suffice Now Stephanus his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim obuâ—um Tameion for tamicion is euerie where to bee found in the vse of Greeke Authours Now that the later is taken in the sense wee require and affirme none so ignorant in the Greeks as to denie Againe he saith there that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken pro cella panaria et promptuario for a Saue Cubbord or Hutch wherein esculenta et poculenta reconduntur victualls for eating and drinking are reserued and here-hence it is that in the vse of Greek Authours the masâ—uline word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a man-butler the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a woman buttler And thus the sense intended is cleare in the vâ—e of Greeke writers let vs adde a word or two of the latine word vsed in the vulgar edition This word is penetralibus Penetrals The word penetraâ—ibus vsed in the vulgar edition signifies that part which is most secret the signification whereof euerie schoole-boie may be able to deliuer to wit that it signifies that place or part of place which is most in wardlie in ward most secretly secret and if I may so speake the very penetration of Secrecie it selfe a most apt word to signifie the holes and Secrets wherein ' Popish Priests in our Kingdome hide themselues with their supposed Christ from the search of Messengers commonly called Pursuiuants This word penetrale saith Calepine signifieth omnem partem interiorem domus vel templi euerie more inward part 〈◊〉 in dictio naâ—â—o not of chamber onelie of the house or Temple here hence it is that the father of Eloquence calleth those Gods diuos Ciâ—â—r 2. de naturaâ—eoâ— Penâ—trales Gods Penetrall which were worshipped in the Secrets of the Temples and in lower vaults Againe hee 〈…〉 cals the hidden and vnseene fires focos Penetrales Penetrall secret fires because most inwardly within and secret I shall not need to adde more in a point so cleare By this which hath beene deliuered most cleare it is that our Sauiour intendeth this his prophecie against some false-Christs and false-prophets who should teach the most The presence of Christ which these
haue made their assemblies therefore to preach Christ in this sense to bee in secrets cannot bee a note or propertie of the Antichristian Synagogue either in the fourth or anie other degree of propertie The Rhemists are most eager to interpret this false preaching of Christs presence here and there in Secrets and in Penetralls or in closets to vse their owne phrase of such Heretikes as should pretend to tie the Catholicke Church to some one place or kingdome and for this purpose they make vpon the 24. of Saint Mathewes Gospell this marginall note out of Austine a razour wherewith to cut their own throates Whosoeuer saith Austin draweth Christ or his Church from the communion and fellowship August de vnit Eccles cap. 3. of all nations christened to one corner towne or Countrie beleeue him not thus Austine most trulie although not fullie with due respect be it spoken attaining the sense of this place With what reason then are our Pontificians to bee beleeued who drawe Christ and the Catholicke Church to one Citie to one Mother Cittie to vse Parsons wise phrase yea to one man the Pope whome they make in power and Authoritie to be a vice-Christ or an Anti-Christ and vertually to be and in efficacie to bee the whole Catholike Church Nos per ecclesiam intelligimus Greâ—ser defenco Bellar Tom. 1. pag. 1450. Pontificem Romanum Wee by the Church vnderstandthe the Pope of Rome saith Gretser Which Tyrannicall supremacie and ambitious vniuersality or Catholicisme of his because the Persian Christened Churches doe reiect the Aethiopian detest the Grecian abhorre the Egyptian loath the Muscouian execrate euen as the diuell himselfe the Arabian scorne the Armenian condeme all reformed Churches hate accurse for this cause they are by the holie father and his reputed for Heretickes and Reprobate Schismaticks by him whose hands Esau-like are against all as the hands of all ought to be against him and so in true Christian wisedome and policie are except where hipocrisie ouer-aboundes or else where God for some other The yoke of Poperie greeuous sinnes may intend to bring in iugum exactoris the yoke of the Exactour Oppressour vpon a stiffenecked people or generation and so I adde my third principall reason My third reason I deduce out of the Energie and propertie of certaine other words here vsed by our Sauiour I obserue the Aduerb Behould twice repeated which as it is an Aduerb of admiration so it is alwaies demonstratiue and specializing of some singular matter requiring regard and consideration Iohn Baptist in those words Iohn 1. 36. of his Behould the lambe of God did demonstrate Christ to his disciples to bee admired and followed so these An argument from the energie of certaine words false prophetts by their behold hee is in the Penetrals doe inuite the faithfull to behould and beleeue on Christ being in a hidden obscure manner in such penetrals and doe not the Papists so I also weigh the Aduerbs here and there which euer doe designe some speciall circumstances of place as thoroughoutthe Scriptures is manifest And if to them wee adioine the specialties of the places the desert and the penetrals with the Pronowne hee in the third person demonstrating a singular person whereof speech was made or intended immediately before and withall adde the Verb Substantiue is affirming together with the Inteiection in designing he is in the Penetrals my intent will more manifestly appear that these false prophets were to teach the true Christ himselfe to bee in such penetrals of boxes cubbords arkes tabernacles Saues Promptuaries and such like Againe I obserue hee is not Christ is not taught by these false prophets to bee in anie one onely single place or secret alone but ioyntly and at the same time hee is taught to bee here and there in the deserts in the Secrets They say not in the Singular number in penetrali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some one secret one penetral but in the secrets in closets yea all readings and Translations the Hebrew Siriack Arabick Greek Latine English French Dutch c. haue the word in the Plurall number all of them thereby demonstrating that these false-prophets were to teach Christ to be at once and at one the same time in diuers Secrets Penetrals Closets Arkes Cubbords Yea the Arabick word signifieth fallacious and deceptious places in the Plurall number All which is done with such an infinite confusion in the Popish Churches that we may constantly inueigh against them that not onely according to the number of their temples and altars they haue multiplied the the Presences of Christ but also that for euery person and professing member of their Church they haue once or more often in the yere Christ corporally personally and substantially present in some secret or secrets of Arks Altars Tabernacles Cubbords Closets c. to bee beheld behould hee is heer behould hee is in this secret behould hee is in that secret to bee beheld I say seene and adored And this is done so punctually by them that as the like was neuer done by anie other since Christ his time so neither is it imaginable or conceiueable how anie false-prophets for anie time to come shall may or can more punctually fully and compleately act and performe the same Againe I note and obserue that our Sauiour tearmeth these false-prophets who were to teach such a mysterious and prodigious presence of him in Secrets to be pseudo-Christs false-Christs false-anointed ones false-anointed ones I say And doth not Christ in this his tearming and appellation of them designe to vs the verie Popish massing priests who and onely who for their powerfull consecrating and making of him to bee so present in Secrets are supersticiously anointed in their hands and fingers all ouer yea their altar-stones whereon their Chalices wherein their Patins wherevpon Christ is to be consecrated and made to bee in such secrets are not to bee reputed fit and apt for the same purpose except they be first anointed and being anointed they are so sacred that the vnanointed hands of the Laick may not touch them without great offense Neither can it bee replied and said that these false-anointed-ones mentioned by our Sauiour in the 24. verse are those verie Christs which shall bee pretended to bee in Secrets For it is most euident by the Text and Saint Hillaries interpretation with Thephilact and others that these false Christs are to bee the verie same with the false proprets who were to bee publike and in publike to preach a secret presence of the true Christ yea and for confirmation of the same were to doe such miracles that if it were possible the verie elect should bee in danger to bee seduced and drawne into errour Thus we obserue how all circumstances and the energie of all the words concur to our purpose against this point of Popish pseudo-Christianisme And so ceasing to adde more in this place wherof more anone I
Siennas Catherine of Sienna her life heart as it is described in her life did change his owne heart with hers and for hers and for that purpose did make and vnmake hypostatical vnions and assumptions so likewise to satisfie their superstitious humours is content to part with some drops of his owne pretious blood and to let them hang in the air for their worshipsfancies to behould adore and admire Or will they say that these drops were neuer by hypostaticall vnion vnited to the deity Whatsoeuer they say they are taken in their folly or put to deny that which otherwise they generally teach that Christs blood and euery drop thereof was hypostatically vnited to the diuinity If they say that these seeming drops of blood are not true blood indeed then let them withall admit that such mendacious signes are no other than lying wonders of false Prophets and why then doo they admit their people to adore worship and inuocate Christin the same Againe to note another of their penetrals in which they say Behould Christ is So Luciferian-like and detestable hath the pride of some of their holy Fathers beene that when they haue remooued from one place to another they command a consecrated Hoste that is true Christ in their faith to be put into a tabernacle or a little arke made for the purpose and the same to be set vpon a horse or mules back and so like a Iohn praecursor or a fore-running Apparitor to be sent away and to precede before their sanctities O Idolatrie of Idelatries O contempt of Christin the highest degree An Idolatry worse than that of the Mexicans adoring in a Round of Processions the flesh and bones of their god Vitzill-puitzil made to them Boterus his vniuersall relations part 4. l. 1. 〈◊〉 of dough and consecrated with popish-like charmes O the impious scorn of Christs Majesty Christ shut vp in a penetrall is carried before as a vicar of his owne vicar but his Holinesse is publikely mounted to be adored by all passers by Christ is carried before attended on by the meaner train but his Holinesse comes after attended on by Prelates and Nobles Christ is set on a mules or horses back but his Holinesse is sometimes mounted on mens shoulders Christ is in penetrals and so called vpon by those who may hear and regard the sound of the little bell crying and sounding out Behould he is heer his Holinesse is called vpon by all and out of the treasurie of Christs merits carried in the box he bestowes a blessing of an Indulgence and pardon vpon all Loe then how Christ is heer in a Penetral and Antichrist also is heer but not in a penetrall but sitting in the Temple or against the Temple carrying himself as if he were a God yea more honoured 2 Thess 2 aboue God if Christ whom they pretend to carry in a Penetrall bee their God for most manifest it is that Christ in such perambulations is lesse respected than Christ lesse respected than the pope the Pope Further which passeth all admiration they are not ashamed to teach that he is Christ is in the penetrall of a dung-hill if a consecrated Hoste chance as it hath been Spec. mag exem done to be cast therein yea to be in the Secret or Closet yea more to bee in the very hands of the Coniurer and Benno card in vita Greg. 7 by him to be so presented as a sweet-smelling sacrifice to Beel-zebub which that it hath been done or may be don their Learned will not deny and that it was done by Pope Gregory the seauenth Benno the Cardinall constantly affirmeth in his life Again he is or may be in the Penetrals of a Flie if she as it hath been done sip of a consecrated chalice He is in the Penetrall of a mouse or rat if they eat of a consecrated Hoste which often and who knowes how often hath been done I might bee infinite And are not these idolatrous fopperies well-beseeming and worthy of the Antichristian Synagogue O ye heauens bee ye desolated and the gates thereof bee ye astonished Was there euer such a transubstantiating of bread and wine into Christ before The Man of sinne dreamed thereof and thereby set vp his god Maozim to be worshipped in turrets and yet they are not asham'd therof and yet they are not confounded nor confused for the same Venerable Antiquity because shee knew that the Sacrament of our Lords Supper was a Sacrament onely whil'st in vse and then most honourable religious and venerable did for this cause either burn or cause young children to consume and eat vp such relickes of the consecrated bread and wine which were left after the Communion the later is witnessed by Euagrius for the former Euagr. l. 4. lust c. 35 Iâ—ch com in Leuit. 〈…〉 or Origen is witnes vpon Leuiticus But these Christ-mâ—kers doe reserue him in Penetrals Chests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cry out saying Behould hee is heer come and see Beheld he is there go and worship Come let vs fall downe and kneel before the Lord our Maker And is not this Idolatry in the highest degree Our most drad Soueraign in that most learn'd Preâ—onition Reg. praemonit p 48. 49 of his hath in abomination the intolerable adoration of Images vsed in popish Churches though the same The papists flat Idolatry adoration be pretended by them to be giuen to the Images for the Prototypâ—ns sake that is for respect to God or to the Saints whose Images they are And there hee also most learnedly proues their same adoration of images reliques to be impious and idolatrous But loe heer a higher point of Idolatrie the very adoration of Christ due to him in person is giuen to Christ vpon an imagined and mendacious pretended presence of him in the Penetrals of bread and wine Lo he is in the Penetrals say the false Prophets but Christ saith Beleeue it not And if they adore commit they not in so dooing Idolatrie in the highest degree Is not he an Idolater who worshippeth God in a pebble stone or in a statue of stone though God by the immensity of his all-presence bee in the said statue Shall not hee then bee an Idolater who shall vpon a pretended false presence worship Christ in the formes of bread and wine in the Penetrals of a Church-ark or Tabernacle where he indeed is not What is Idolatrie if this be not To worship and to adore a nothing of Christ for Christ to adore bread and wine in stead of Christ The Israelites were impious Idolaters though they worshipped the God of Israel in the golden Calf and yet Exodus 32 God by his immensity was in the golden Calf Idolatrous likewise are these men who pretend to adore Christ in penetrals where he is not and where he would not bee reputed to be Beleeue it not Heer in this place I cannot pretermit to declare how aptly this word penetals
others for denying that which the most zealous amongst them doe not constantly beleeue scrupulosities they are miserably vexed afflicted and tormented So is then the case the verie best of the Popish Church are not constantly perswaded of the truth of that for the not beleeuing of which they haue most in humanely in their fierie trialls taken away and consumed to ashes the best of our churches the Saints and seruants of God who haue offered themselues to their furies for the testimonie of Iesus Beleeue it not Beleeue it not Most Religious Audience if my voice were a shrill trumpet sufficient to sounde in the eares of all within this Brittish Monarchie I should say vnto them warranted thereunto by Christs charge beleeue it not though an Angell from heauen though al the Pâ—ntifician false-prophets cry out loe he is here in the Closet of this Lady as the vse is loe he is there in the cellar of that Marchant as the manner is loe hee is yonder in the treasurie boxes of that Grandy as the custome hath beene and may bee beleeue it not beleeue it not It is the Lords charge worthy of all receiuing it is the Lords charge necessarily to bee receiued vnlesse wee will be seduced and drawen away to the eternall perdition of our Soules Beleeue it not saith Christ Beleeue it not And doth hee not in this charge seeme thus to exhort and charge his Faithfull My first and Prime commandement Exod. 20. is Thou shalt haue no other Gods but me but if you beleeue these false-prophets then shall you worship another God for mee howsoeuer they falsely pretend that they haue mee and no other substantially and personally in their Secrets there to be worshipped and adored but mee but beleeue it not I say another God for mee bread and wine for mee according to those blasphemous ould verses sometimes frequent in the Antichristian Synagogue Hâ—lcot in 4. q. 3. Constat in altari carnem de pane creari Hic panis deus est Qui negat hoc reus est Of Bread is made the flesh of Christ This bread is God Say no thou ly'st You professe in your Creed that I am ascended vp into Act. 3. August Tract 50. in Ioan. et epist ad Dardanum heauen sit there at the right hand of my Father in his Glorie wherein the heauens shall recceiue mee vntill my comming but if you beleeue these false-prophets you will also beleeue mee to bee in the secrets of Arks Pixes and Tabernacles Christs vnion with his faithfull most effectual though Spirituall where neither I shall nor will be For Cui bono to what end whereas the summe of that communion and coniunction which is betwixt mee and mine is Spirituall in the Soule Spirit for the effecting wherof what neede a corporall and carnall presence Therefore beleeue it not Againe this Sacrament is a sacred significant and working signe it is a remembrance a coÌ„memoratioÌ„ of me How then I in it personally Beleeue it not It is indeede a 1 Cor. 10. 16. communication of my bodie but in eating of sanctified bread It is a participation of my blood but in drinking of the hallowed God-christ made present in the Secrets by these false prophets Bellar. lib. 3. de Eucharist cap. 18. and blessed wine But these false prophets teach a transubstantiating of bread into mee of wine into me Yea they dare thus blaspheme that Creatura est factor creatoris sui the Creature is the maker of his Creatour So then God must bee behoulding to man for his making so som call it for his creating so others for his production so some for his adduction and bringing so with Bellarmien others tearme it but beleeue them not beleeue it not Lastly if you beleeue it then you put your trust in it and on it you long after it and adhaere to it then not sursum but deorsum corda quaquaversum corda then will not your hearts be lift vpward but cast downe or dispersed vp downe here and there euerie-where where they pretend me to bee whereas venerable Antiquitie cryed out in the very sacredst of these mysteries Sursum corda sursum corda let vs lift vp let vs lift vp our hearts and the People of God euer answered Habemus ad dominum wee haue them wee lift them vp vnto the Lord wee are not humbly nor meanly intentiue to that which is set vpon the table but wee lift vp our hearts vnto the Lord who sitteth aboue in the Heauens donec finiantur secula vntill the consummation of all generations and ages I conclude and summe vp all in this short prayer Dear Sauiour as thou hast ben graciously pleased to forewarne vs that we beleeue it not so bee thou as graciously pleased to strengthen and confirme vs that wee beleeue it not Blessing Clarity Wisedome Thankesgiuing Honour Vertue and Power to our God together with the Lambe that lurketh not in popish secrets but sitteth on the Throne and to the euer-blessed Spirit bee rendered by vs and all creatureâ— from hence-forth and for euer Amen Deo vni trinoque Gloria