Italy Afterward Paul Emil. lib. 1 the yeare of Christ 568. raigned Totilas which forced robbed and burned Rome and all Sicile In the end the Lombards conducted by their Kings 〈◊〉 did raigne which vsurped Italy These barbarous nations Idolaters and Infidels did serue as whippes ordained of God to punish the Idolators of Rome committed by them which had knowledge of the holy Gospell And yet turned back froÌ„ the true worshiping of God violating and corrupting the holy sacraments by the inuentions of men To punish also the infidelity and obstinacie of the Emperours and Senators of Rome which first of all caused the Lieutenants officers appointed in Iudea to crucifie Christ his holy Apostles to persecute the Christians and alwaies to resist the lawe of the Gospell to maintaine their religion Pompilian Thus we may conclude that during the space of 400. yeares the Romane church of Emperours and Senatours hath euer beene contrary and enemies to the lawe of Iesus Christ Then afterward the occidentall Empire being ouerthrowen Rome and all Italy was ruled gouerned 300. yeares or there about by Kinges Princes and Dukes Idolators and Infidels namely by the VaÌ„dales by the Gothes by the HuÌ„nes by the Astrogothes by the Visigothes and by the Lumbards in such sort that during the space of 700. yeares or there about after the incarnation of Iesus Christ there was no Emperour Kinge nor Prince of Rome which would embrace the law of Iesus Christ The which gladly and shortly I haue declared to the end that the Reader thinke not strange that I haue heere shewed the sacrifice of the masse to haue taken his beginning of the ancient religion instituted by Numa PoÌ„pilius more then 700. yeares before the incarnation of Christ And so afterward also the same sacrifice hath beene continued by the Idolatrous Romanes inueterate and hardened so in their Pompilian Religion that they woulde neuer put away the same But to the end that nothing in the Romane Histories bee kept close which might obscure the clearenes of the veritie during the tyranny and vsurping of the nations aforesayd in Italy was erected a litle Lordship at Rauenna which continued about 183. yeares vntill it was rauished by a Bishop which inuested himselfe and encroched into the chaire of S. Peter by the meanes of a donation and demission practised by Pepin in the yeare 758. in recompence of a tyranny exercised by Zacharie Grec Bishop of Rome who spoyled the true inheritors of the crowne of France namely Chilperic or Childeric whom he shut vppe in a cloyster to make the kingdom to fall vnto the sayd Pipin the sonne of Charles Martell bastard This donation of Pipin thus giueÌ„ to the great Romane Bishop was the first originall of the greatnesse of the Popes of Rome who do holde vnto this day the Lordship Blond lib. 1. Pâ—ul Emil. 2. of Rauenna 800. yeares being past with a great number of Townes a long the Sea Hadriatike coÌ„mitted vnto them by Pepin contrarie to the expresse commandementes of Constantine then raigninge Emperour of the East in Grecia Whiles this little lordship was continued The yeare of Christ 588. at Rauenna long time before the donation of Pepin the Bishop of that place seeing that there were no more Emperours of Rome which was gouerned Sabelliâ— and kept vnder by barbarous people and Infidels lift vp his hornes in such sort that hee preferred himselfe to be Bishop of Rome and made himselfe the heade of the Church and also himselfe and his successours Bishops of Rauenna so long as the Lordship hath continued This was the first little Antichrist which would take vpon him a tyrannie in the Church to follow the earthly tyrannie of his Lordship Afterward there rose vp another In the yeare of Christ 600. Blond lib. 1. greater Antichrist in Constantinople named Iohn Bishop of that place Who seing the occidentall Empire of Rome ouerthrowne and the other of Constantinople highly exalted hee would alsâ— Greg lâ—b 4. â—â— his epâ—â—â—es cap. â—â— follow the tyrannie of the world and stâ—â—re vp a spirituall râ—â—e in the Church oâ— Iesus Christ Hee caused himselfe tâ— be declared by a councell holden at hiâ— The yeere of 〈◊〉 6â—â— pleasure Bishop Eâ—umeâ—ious that is tâ— say generall and head of the whole 〈◊〉 〈◊〉 Church But soone after the great Bishops of Rome gaue such order that bâ—â—â—eason the Emperour Maurice it Constanâ—â—ople was crâ—ely slaine hee his wife and famiâ—â—e by wicked Phâ—â—â—â— who to recompence this detestablâ— murder commâ—â—â—ed by the aduise of thâ— Church of Rome alwaies contrary to Iesus Christ hee declared Beniface the The â—eâ—re o◠〈◊〉 〈◊〉 third â—f that name the generall head of the church of God taking vpon him the 〈◊〉 of Iesus Christ the greaâ— and euerlasting high Priest the onely spouse and head of his church Who can beâ—â—er describe an Antichrist than hee that doth enterprise a tyrannie in the church of God a poâ—â—gamie in the church the spouâ—e oâ— Iesus Christ attributing Maâ— â—â—6 to himselfe that power which Iesus Christ hath reserued to himselfe to bee perpetuall with his church by the vertue of his holy spirite to conduct and gouerne the same May not hee rightly be called Antichrist which doth enforce himselfe directly to goe against the holy gospell of Iesus Christ who commanded his Apostles when he sent them toâ— preach his word that they Math. 23. Luke 11. Marke 2. should not institute a Monarchie in the church as the Princes Kings and tyrants of the earth That none amongst them should enterprise to call himselfe the head or greater then other but all as brethren were humbâ—e being assured to haue one head and one heauenly father which will tarrie with them and assist them for euer to inspire and conduct them in his holy will Is not hee of good right Antichrist which will haue himselfe called the successour of Iesus Christ in the great Bishoprick in the high priesthood by him exercised The which dignitie he hath reserued to himselfe abiding a high soueraigne Prieâ— for euermore who hath left no successour in his dignitie as Aaron did and hiâ— successours in the dignities of the higâ— Priests of the Iewes But is after the order of Melchâ—sedech a king high prieâ— without any successour in his dignitie Wherfore then O Antichrists of Rome haue you taken vpon you the dignity â—â— the highest Bishops as the heads of thâ— church of God and vsurped also the authority of Iesus Christ causing youâ— selues to be called most blessed most reuerend fathers and Popes hauing instituted a colledge of little purple Bishoppes to choose the great Bishop buâ— onely to the end to renew the auncient Romaine religion of Numa Pompilius the first authour of your Pontificall dignities About the same time that Phâ—â—aâ— the cruell murtherer did erect an Antichrist in the Romane Church Mahomet was risen in the Church of Arabia instructed by the Monke
communion of the holy bread and wine consecrated figures and signes of his body and bloud Iesus Christ spake Matth. 6. Marke 14. Iohn â— these words That the bread was his body and the wine his bloud he said also That hee is the liuing bread that he is the breade of life that hee is the liuing breade which came downe from heauen he saith also that hee that eateth of this breade shall liue for euer Is this to bring in that by this word is Iesus Christ is turned transubstantiated into bread and is no more Christ but an accident without substance O detestable heresie O Massalians haue ye no more reason to interpret carnally these words this is my body to change the bread into his body then when he affirmeth that he is the bread to change him into bread coÌ„sidering that it is written that the partaking of this bread giueth life euerlasting Iesus Christ said Hoc est Iohn 6. Matth. 26. Iohn 6. corpus meum He saith also Hic est panis qui de coelo descendit In both these places is there not this word is bestowed Must we therefore bring in a witchcraft of traÌ„substantiatioÌ„ in place of sound interpreting of the scriptures by a likenes or familiar comparison of breade with Iesus Christ causing vs to vnderstand that by him life euerlasting is giuen vnto vs And by him our spirituall nourishment is giuen vs like as by the bread we haue our bodily foode How so euer it be we must alwaies haue recourse vnto the true inierpretation of Iesus Christ the true Lawgiuer and author of the holy sacrament who putting forth his institution said in the first place that he was the bread of life then after that this bread is his flesh and his body which must be giuen for the health of the world He said that his flesh is true food and his bloud the true drinke he saith that hee that eateth his flesh and drinketh his bloud shall abide in him How doth he interpret this eating Iesus Christ doth interpret it himselfe by these words He that commeth vnto mee Iohn 6 stall neuer hunger hee that beleeueth in me shall neuer thirst Is not this the true eating and the true drinking neuer to haue hunger and neuer to haue thirst Behoueth it to get faith which consisteth in spirit behoueth it to addresse ourselues vnto Iesus Christ our heaueÌ„ly bread our spirituall drinke to fill vs for euer to quench euerlastingly our thirst of sinne to runne into a witchcraft of transubstantiation and to forge an accidence without a substance Wherefore O Massalians haue yee inuented another interpretation then that of Iesus Christ who witnesseth that the flesh profiteth uothing but the spirit quickneth and that his words are not carnall but spirituall giuing spirit and life by faith and hope that he is the sauiour of the world incarnat dead and crucified to giue vs eternall life and after rose againe ascended into heauen and sitteth on the right hand of God his Father abiding an euerlasting Priest propiciator mediator and redeemer Let vs returne againe to this terme is which tormenteth the braines of the Masse sayers so sore to imagine a transubstantiation Iohn 15. If Iesus Christ hath said that he is the true vine that God his Iohn 14 Father is a husbandman and we are the branches Is this to bring in this terme is a witchcraft of changing God into a Husbandman Iesus Christ into a vine and vs into vine branches If Iesus Christ is said to be the vnspotted lambe that blotteth out the sins of the world is this to bring in a transubstantiation If Iesus Christ hath said that he is the doore of the sheepe-folde by the which we must enter to saluation and that hee is the Shepheard and we the sheepe must we therefore ratch these places of the holy scripture so farre that necessarily we must beleeue a transubstantiation for as much as this terme is is there When Iesus Christ admonished his Disciples saying to them that Matth. 5. they were the salt of the earth did hee change and transubstantiate them into Genes 28. pillors of salt as he did the wife of Lot If Iesus Christ hath said by his Apostles that we are the teÌ„ple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone If the Apostle haue said that Christ is the rocke 1. Cor. 3. 2. Cor. 6. out of the which did come the liuing water to wash vs cleane from our sins 1. Cor. 10. is this craftily to deuise a changing of Iesus Christ into a rocke or materiall 1. Cor. 12. stone If the Apostles haue witnessed that we are the body of Christ Is this to bring in that we are vanished away and are no more men but changed into an accidence without a substance I foresee well O Massesayers more than hardened that you wil obiect that in all these places before alleaged wherin this word is is found that no mention is made of sacramentes which must be deeply considered for asmuch as they be holy misteries ordeyned of God which also is true And also this word is is not onely found in the holy scriptures before noted but also Genes 17. Exod. 12. 13. when there was speaking of the holy ordeyned before of God vnto the people of Israell was it not written that circumcision is the band and couenant of God In the other holy Genes 17. Nâ—mb 10. Psal 68. 94. Mattfl 21. Iohn 2. sacrament of the communion of the Paschall lambe is it not sayd that the Lambe is the Passeouer or passage Is this to bring in a witchcraft of transubstantiation Will you not confesse O Massalians and changers of substances that in these places of holy scriptures speaking of the sacraments this word is cannot otherwise be expounded but to signifie and that circumcision was the signe and marke of the band and couenant contracted betweene God and Abraham that the Pascall lambe was also the signe of the holy passage for remembrance of their deliuerance from Egypt The Arke of the couenant for another sacrament whereof it is written that it is the true power of the Lord. Is this to say that it was transubstantiated into the maiesty of God It behoueth to interpret the holy scripture with dicression and humility without sophistrie and witchcraft to vnderstand soundly the true meaning of words and not to abide in the letter that killeth but to receiue the word of God in spirit that puickneth If then the holy Arke be named the Lord and called God for that in it he exercised his might shewed his wonders and misteries to draw the people of Israell by an outwarde signe to remember God and to feare and obey him Also if Iesus Christ is called the bread that came from heauen the bread of life that the bread broken is his body and the wine is his bloud
that the cup is the new Testament that by these outward signes of bread and wine he might cause vs to vnderstand our life and nourishment of saluation to stay onely vpon Iesus Christ and that by his death and bloudshedding we are so assured of euerlasting life as the bread and wine are nourishment for the body and that it pleased him to ordeine these holy signes to serue vs for sacraments for the triall and confirmation of our faith is this an occasion to play the Capharnaits or the Nicodemianes to doubt of the power of God how is it possible to eate the body and drinke the bloud of Iesus Christ How is it possible to be regenerate and borne againe Then seeing wee haue a promise giuen vnto vs by the word of God wherefore O Massalians haue ye imagined a carnall transubstantiation mistrusting the incomprehensible power of God ought it not to suffice you to beleeue simply that the body bloud of Iesus Christ is offred vnto vs really sacramētally to communicate for our nourishment and to giue vs euerlasting life by the bread and wine consecrated with giuing of thankes the bread being truely his body and the wine his bloud which ought to be receiued worthily by faith and in purenes of conscience as holy signes and markes of the godly badge without enquiring euer subtilly the meanes otherwise then Iesus Christ hath interpreted saying the flesh profiteth nothing it is the spirit that quickneth and that his words were spirit and life Ought we to doubt that God hath not the power to make vs partakers of the body and bloud of Iesus Christ by the holy signes of bread and wine consecrated the bread neuerthelesse remaining bread and the wine wine If it were otherwise this should not be called a sacrament but a myracle as when Iesus Christ turned the water into wine that he vsed a miracle of transubstantiation changing water into wine But he did not then ordeine a sacrament as he did of the communion of his body bloud by the holy figures of bread and wine Was it not as easie for God to make the wine to bee changed into bloud or the bread into flesh as for Moyses Aarō to change the water of the riuer into bloud to approue the hardnes of Pharaoh or when the cloudes were turned into the flesh of Qailes which rained vpon the people of Israell alwaies God did not ordeine these miracles to serue for ordinarie sacraments but would apply himselfe to our infirmitie giuing vnto vs signes holy and not transubstantiated which are neither vaine nor fantasies but are outward signes which wee can see touch eate taste abiding in their substance and neuerthelesse representing sacramentally that which is comprised and signified by them wherein our triall of faith doth stand to declare vs by a sacramentall worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme and of the supper If it be lawfull tomake comparisons of the 2. holy sacraments of Baptisme and of the Supper notwithstanding that there is difference A comparison of the two holy Sacraments betweene regeneration which doth not reiterate for it sufficeth once to be regenerate and borne againe But the nourishment must be often done againe according to to the order of nature and other differences largely discribed by the holy Apostles and ministers of the word of God Yet the same end the same God the same Iesus Christ is shewed declared as well in baptisme as in the supper By the bloud of Iesus Christ we be regenerate and by the same bloud nourished By the bloud of Iesus Christ we are renued set and graffed and by the same bloud we are kept and preserued from hunger and thirst for euermore By the bloud of Iesus Christ we are spoyled from the olde corrupt skinne and clad with his body of the selfe same also we haue our nourishment and euerlasting life By the bloud of Iesus Christ we haue accesse into the kingdome of heauen And by the same bloud we haue the fruition of the kingdome for vnto the same purpose the holy Apostle witnesseth wee are all baptised by the vertue of one holy spirit and we haue all drunke of one spirituall drinke giuen vnto vs by Iesus Christ Be not these comparisons taken out of the holy scripture to iustifie that Iesus Christ is the onely end vnto the which tendeth as well Baptisme as the holy Supper It followeth then that the signes of the sacramentall water for baptisme and bread and wine for the supper of Iesus Christ are holy signes ernest gages paunes markes seales and sacraments instituted of God for proofe and assurance of our faith Well then O Massalians seeing yee haue inuented a witchcraft of transubstanttiaion for Against the Massalians the sacrament of the Supper why haue yee not also subtelly deuised the same witchcraft in the sacramēt of baptisme why haue yee not ordeyned the sacramental water after that it is by you coniured and bewitched with salt to driue away Diuels to be changed into the bloud of Iesus Christ the water to bee no more water but accidence without substance as yee haue imagined of the bread and wine What difference can you shew but Sophistries Sophismes and Masse subtelties If yee continue your heresie by this word is it is also found in the water of Baptisme which is called renuing and regeneration the same is also named the holy Ghost and the garment with which by which we are clothed renued and borne again in the bloud of Iesus Christ Then seeing O Massalians that you confesse that yee cannot finde a second Berengarie to make a decree of recantation to the end to enlarge your witchcraft of transubstantiation vnto the holy water of Baptisme and by the same meane to change your spettell and salt water your oyle your creames your salt water other drugs wherwith you haue corrupted the holy sacrament of Baptisme Wherefore then are yee so hardened and waxt old in your Pompilian Religion that you would plucke Iesus Christ from the right hand of God to make him to descende in body and bloud by your whispering witchcraft Luk. 1. Malach. 4. A comparison of the Sunne with Iesus Christ as Iupiter Elicius did before the day appointed of his second comming I can bring you in the similitude of the Sunne called by some Apostles the Sun of Righteousnesse Iesus Christ because The which S. Iustine the Martyr vled in his treatise of the exposition of faith cap. 2. that light commeth from heauen by the great and bright starre And euen so the spirituall light is giuen vnto vs by Iesus Christ who hath restored vs to light out of the night and darknesse of sinne Well then O yee Capharnaites carnall and grosse vnderstand now a comparison sufficient inough to shewe you the infinite power of God to bee much more perfect then your abhominable inuention of transubstantiation
in Christ for euer according to his most mercifull promise made in his word By the similitude of vnion of many cornes and many grapes in these sacramental elements the faithful are put in minde that as the bread which they receiue and eate in the sacrament was made of many cornes and by the liquor of water kneaden into dowe and yet is but one bread and as the wine was made of the iuice of many grapes and yet is but one wine so they that receiue and eate Christs body and drinke his bloud by a true and liuely faith watered with the liquor of godly and true charity are made one body and one flesh with him as liuely members and fruitfull branches of his mysticall body the Church wich is the whole companie of Gods children which are in heauen and in earth of which fellowship and mysticall body these elements are a sacrament as well as of his naturall body declaring the perfect coÌ„iunction which all the faithful of the church militant here on earth haue with their fellowe members the church triumphant together with their head Iesus Christ who all make but one body of Christ being compact knit together to him as to their head according as the Apostle Saint Paul affirmeth in the 1 to the Corinthians cap 10. The cup of blâ—ssing which we blesse is â—â— not the â—oÌ„munâ—on of the bloud of Christ The bread which we breake is it not the coÌ„munioÌ„ of the boâ—y â—f Christ For we that are manie are one brâ—â—d and one bodie because we all arâ— partakers of one bread In the 12. chapter of the same epistle he saith For as the bodie is one and hath manie members and all the members of the bodie which is one though they bee manie yet are but one body euen so is Christ for by one spirit we be all baptized into one body whether we be Iewes or Grecians bond or free and haue beene all made to drâ—nke into one spirit Therefore if one member suffer all suffer with it if one member bee had in honour all the members reioyce vvith it Novv you are the body of Christ and members for your part By which words the Apostle sheweth that all the faithfull both in heauen in earth make but one mystical body of Christ and that the whole Church together make but one Christ being all in particular the seuerall members of his said mystical body wherof â—e himselfe is the head of which fiâ—me and stedfast coniunction Baptisme the Lords supper are an effectuall declaration and resemblance and perfect seales of assurance to all the faithfull for by Baptisme is declared their new birth into one spirit and by their participation of the body and bloud of Christ is manifestly shewed opened sealed assured vnto them their newe planting incorporating into Christs body who being made liuely members of the same they are guided gouerned and ruled by one selfe same spirit of Christ according as the Apostle affirmeth in the 4. chapter of the epistle to the Ephâ—sians There is one body and one spirit euen aâ— you are called in one hope of your vocatioÌ„ There is one Lord one faith one Baptisme one God father of all which is aboue all through all and in you all That we be henceforth no more children wauering and caried about with euery winde of doctrine by the deceit of men and craftines whereby they lie in waite to deceiue but let vs follow the truth in loue and in all things grow vp vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the body vnto the edifying of it selfe in loue till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ And in Gal. 3. it is thus said For yee are all the Sonnes of God by faith in Christ Iesus for all yee that are Baptized into Christ haue put on Christ By which words the Apostle noteth that all the whole church are but as one man in Christ Iesus making but one mysticall body of Christ whereof the sacraments of Baptisme and the Lords Supper are a declaration resemblance testimony perfect seale of assurance so that Christ being nowhead of his church and the Church which is the company of the faithfull being made one body with him he nourisheth and feedeeth all and euery member of the same and through the worke grace of his holy spirit ioyneth them together by their particularioints so that euery part hath his iust proportion of foode that at length through the vertue receiued extended from him as from their head euery part may grow vp to perfection in which communion and fellowship of the members of Christ together with their head great comfort is laide vp to a true Christian soule For as the Apostle saith if one member suffer all suffer with it and if one member be had in honour all the members reioyce with it because that which is comfort and honour to one is comfort and honour vnto all in asmuch as all be made partakers therof through Christ their head who by the lace of loue hath vnited and fast ioyned them one with another and coupled them all to himselfe through his exceeding charitie spreading it selfe and ouershadowing them all that in all good things as also in their euill afflictions and sorrowes Christ himselfe with all his members do partake and common together according as by himselfe is affirmed in his word that whatsoeuer is done to the least lowest of his members in his said mysticall body be it good or euill it is done vnto him he being the head of that body froÌ„ whence euery member draweth his life and feeling for how can a man offend the least part of the body being a liuely and quicke member and the whole body and head not feele it and what suffereth the furthest part of the foot that the whole body and head suffereth not seeing that it is the head that giueth motion sense and perfect feeling to all the body euery member of the same and what suffereth the furthest lowest and least part of the foot that the whole body and head suffereth not and what benefite also can be done vnto any litle part of the foot in which all the body and specially the head taketh not comfort and reioyceth So then if any one member be feeble and weake in faith yet the churches faith which is the company of all the faithfull ioyned to and with their head is stable and assured strong and if the repentance of some one member be suddaine small and short yet the repentance and sorrowes of the church ioyned with her head is plentifull deepe large and sufficient whereof this short and
wicked cease from their tyranny and they that haue laboured valiantly shall be at rest there shal the prisoners rest together heare no more the voyce of the oppressor there shal be small and great and the seruant shal be free from his master and euery man liuing shal draw after them as before there were innumerable wee shall bee brought all vnto death and to the house appointed for all the liuing For in the hand of the Almightie is the soule of euery liuing thing and the breath of all mankinde the daies of man are determined the number of his monethes are with him hee hath appointed him as bounds which he cannot passe man knoweth not the houre of his death for when his flesh is vpon him he shal be sorrowful while his soule is in him it shal mourn but when death shal come then he sleepeth and riseth not for he shall not wake againe nor be raised from his sleep vntill the heauens be no more For all shall go to one place all was of the dust all shall returne to the dust But though after our skins wormes destroy this body yet shal we see God in our flesh whom we our selues shall see and our eies shall behold and none other for vs though our reines be consumed within vs for our redeemer liueth and he shall stand the last on the earth and he shall bring euery worke to iudgment with euery secret thought whether it be good or euill Therfore take away griefe anger and enuie out of the heart and cause euill to depart from thy flesh thinke oft on the saying of the Apostle in the 9. to the Hebrues It is appointed vnto all men that they shall all once die and after that commeth the iudgement So Christ was once offred to take away the sins of many and vnto them that looke for him he shall appeare the second time vnto saluation for we must all appeare before the iudgement seate of Christ that euery man may receiue the things that he hath done in his body according to that he hath done in his body according to that he hath done whether it be good or euill This death thē vnto which all flesh shal come is either an entrance or gate to perpetual liberty and pleasure or to perpetual prison and paine the death which maketh entrance to euerlasting paine is termed Ghostly and the sicknes which warneth of the same is also Ghostly which Ghostly sicknes and infection proceedeth of the malice of Satan and corruption of our owne wicked nature driuing all of whom it taketh hold either to errour in religion errour in life or errour in both Of errour in life the booke of Wisedome speaketh saying Seeke not death in the errour of your life destroy not your selues through the workes of your owne hands And of errour in religion it is spoken in the 106. Psalme and 39. verse Thus were they steined with their owne workes went a whooring with their owne inuentions The like wherof is affirmed in the 2. Epistle of S. Iohn where it is said He that transgresseth and abideth not in the doctrine of Christ hath not God he that continueth and abideth in the doctrine of Christ he hath both the Father and the Sonne which commandement and lesson our Sauiour had taught before in the Gospel of S. Mathew the 15. chapter and the 9. verse And in vaine do they worship mee teaching doctrines commandements of men as do all the heathenish idolaters Iewes Infidels Turks Heretikes Miscreāts which do worship false gods or honour and serue the true God after a false manner according to the inuentions and commandements of men embracing doctrines and traditions for the worship and seruice of God more then are deliuered in the holy scriptures the word of God and some also contrary to the same according as doth the Court or Church of Rome and all the company of Catholike Papists disciples and followers of the Court and Church of Rome which ghostly sicknes infectiō of errour in religion errour in life or errour in both bringeth with it euerlasting death both of body and soule if the infected truely penitent renouncing and detesting all his former errours both of religion life be not washed purged and clensed in the pretious bloud of Iesus Christ the sonne of God so through Gods mercifull grace and goodnesse granted in his beloued sonne bee forgiuen and fully pardoned of the same according as S. Paul affirmeth That without bloud nothing can be made cleane and the bloud of Christ shal cleanse our conscience from all sin It is then necessarie for you and all others that looke and hope for saluation to beleeue and hold stedfastly vnto your liues end the true holy Catholike and Christian saith cōteined sūmarily in the articles of our beleefe according as the same hath bin of ancient time gathered and drawē out of the scriptures of the old new testament the holy writtē word of God and is more amply and large declared in those holy bookes with all other things taught in those bookes necessarie for a Christian man to instruct him fully perfectly and sufficiently in the way to euerlasting life Quest Do you then truely and vnfeynedly beleeue that all things pertaining to the true worship and seruice of God and for the instruction and guiding of your soule in the right knowledge of the way to euerlasting life and saluation are sufficiently and fully contained and taught in the holy written word of God of the old and new Testament and will you heartily and vnfeinedly renoūce al other faiths worship and seruice of God not being most truely conteined and taught in those holy bookes Answ I beleeue and embrace that faith worship and seruice of God conteined and taught in the holy books aforsaid as only fullie sufficient through the grace of Gods spirit to instruct and teach my soule in the way to euerlasting life and I do heartilie vnfeinedlie renounce all faithes worship and seruice of God more then that or contrarie to that which is most truelie and sufficientlie taught and deliuered in those holie bookes of the old and new Testament Reioice then and be of good comfort that god doth giue you grace to beleeue and hold stedfastly the true ancient Catholike Christian faith of our Lord Iesus Christ contained and fully taught in the holy bookes oforesaid Qu. Do you as all true beleeuers christiās confesse according as you are taught in gods holy word that you haue not spēt the time of your life past so holy vprightly as you ought to haue done hauing in thought word deed many times and waies transgressed the most holy cōmandemēts of god deseruing therby the sentence condēnation of eternall punishment and he◠fire Answ I confesse it Quest Are you truely and vnfainedly heartily sorry for it Answ ◠am and I beseech God by his grace to make me truelie penitent of all my offences
manifest whâ— erected an Image of the God Pan and did consecrate and dedicate vnto him a thicke forrest offering sacrifices vnto it Achah another king of the Israelites Achab. 1. Kings 16. did erect an Altar and made sacrifices to the God Mars otherwise called Baal vnto whom he dedicated a groue to satisfie his wicked wife Iesabel Hee caused also another Altar and Temple to be erected to the God of the Ioseph lib. 8. chap. 10. Tyâ—aÌ„s he ordained Priests Sacrificers and instituted soure hunded false Prophets His sonne and successour Ochosias Ochosias taught of his father to corrupt the vse of the sacrifices did not onely offer 2 Kings 1. Ioseph lib. chap. 1. to Baal otherwise called Mars but went forward in greater abuse he builded a Temple vnto the God of Accoronites called by Iosephus Myos and by the Greekes 〈◊〉 vnto the which God he did sacrifice To be short what more abhominable Purgatorie 2. Cings 16. 2. Kings 16. 23. In the booke Alcoran Asoar 29. 46. Asoar 5. ignem geheÌ„nae non nisi numeto dierum preterminato animas sentire docet Aeoâ— liber ad diem veriatts omnes Iccedere opeâ—um suorum mercedem accepturas Aâ—â—ar corruption can bee described then the inuention of the fire Purgatorie wherewith the Israelites did transgres causing their children to passe through the fire in Tophet a valley of the sonnes of Ennon sacrifizing vnto the God Moloch This corruption of sacrifices notwithstaÌ„ding that it was in the time of Moâ—â—es yet the Idol Moloch in the valley of Ennon was not cast downe till the raigne of King Iosias more then nine hundred yeares after Moyses Neuertheles this abuse doth continue among the Arabians and Affricans to this present so that the Alcoramists and Mahometists haue this beliefe that the soules of the departed must passe through the fire to bee purged and purified from their offences By this briefe gathering a man may clearely perceiue that from the begining of the world man by his owne fault hath fallen into the bottome of errour and corruption of holy signes sacrifices and sacrameÌ„ts ordained to him of God But the principall abuse whereof is Cause of the corruption of sacraments sprung the originall of all Idolatrie entred by this meanes that fleshly carnall men did sticke more to the visible signes and outward ceremonies then to the things signified by the Sacraments Apo â—3 for in place of circumcisiing their hearts and cuting away of the old skin Deut. 10 30. of sinne to be regenerated and purified by the bloud of the heauenly sacrifice offered before all worlds they haue taken circumcisioÌ„ carnally for the cutting of the carnall skinne Wherefore did they not follow the interpretation of God by Moyses to circumcise the foreskin of their heartes Wherefore did not the children of Israel giue credit to the good prophet Ieremie Ierem. 4. which admonished them of the spiritual circumcision and to circumcise the forekinne of their hearts in putting away the foreskinne of their naturall corruption The like is come to passe of the sacrifices and holy signes ordained of God for figures of the sacrifice fulfilled by Iesus Christ For the carnall man resteth in the corporall bloud of earthly beasts where he ought to lift vp his spirit to heauen to comprehend and conceiue that which is figured and signified by the sacrifices of beastes offered vp For this therefore the iustice of God is declared by the Prophets What neede haue I saith the Lorde Esry 1. God of your sacrifices I am weary of your offerings of sheepe Moreouer I take no pleasure in the bloud of beasts lambes and goates offered Whereforâ— trauell you to addresse Altars vnto me I will none of your offerings and vaine sacrifices I abhorre your incense I can not suffer your new moones your Sabbaoths your assemblies and your feasts all is but vanitie I hate your feastes oâ— new moones O Israelites and your solemne feasts I am wearie in suffering so much You haue goodly directed your prayers vnto mee I will not heare you any more for the abuses which you haue committed with your handes embrued with bloud Moreouer I will not Psalm 51. Esay 66 Ierem. 7. receiue of the house of Israel any Bull because your sacrifices are not pleasing vnto me I am as well pleased with the Eccle. 7. offering of a beast as with the murthering of a man and with the offering of Incense as with the worshiping of an Idoll Wherefore then saith God doe ye take so much paines to seeke Incense vnto Sabba and odours from far countreyes to offer and make sacrifices vnto me wherein I delight not Who hath moued you O Israelites to erect images vnto the Gods Moloch and the star Râ—mphâ—m during the time that you were in the Wildernesse where I did nourish you with my heauenly Manna Your feasts be odious vnto me your offerings oblations and sacrifices for the Amos. 5. health I will reiect your offerings do displease me After what manner should Mich. 6. one prepare himselfe to God Shall it bee by sacrifices of Bullocks of one yeare Doth God take pleasure in a great number of sheepe offered vnto him Or in a great quantitie of holy oyles To him saith the Prophet shall I offer of the first borne for the remission of sinnes Our good God hath very cleerely Psalm 51. declared that seruice which he commaÌ„deth follow equity loue mercie and of an humble and contrite heart fal downe before him for obedience is more worthy then sacrifice or the fatte of offered Rammes What gaue an occasion to God to 1. Samuel 15. put away those sacrifices and sacramâ— which hee himselfe had ordained â— the abuse and â—orruption which the â—raeâ—ites had coÌ„mitted taking ouer grâ—sly the signes and ceremonies ordaiâ— to draw them to feare and obedience For in place of conceiuing thâ— which was figured by the signes aâ— corporall sacrifices they did rest in tâ—â— fleshe of the beastes offered And â—stead of cutting away the foreskinneâ— their hearts they rested in the carnaâ— circumcision and in the meane time tuâ—ned away from the true worshiping â— God addressing themselues to creatureâ— As to starres to the queene of hâ—auen and other strange Gods offering tâ— them incense building for them temples preparing for them priests chaplaines and sacrificers to offer vnto them oblations and sacrifices Moreouer to accoÌ„plish this corruption they did sacrifice with the bloude of â—nnocents offering of them and causing them to passe through the fire of Purgatorie in the valley of Tophet Wherefore for the abuse committed by the children of Israell against the holy 4 Esdr â— sacraments sacred signes and sacrâ—fices ordeyned of God it was saide vnto them by the Prophets that God would no more of their feastes of their newe 4 Esdr â— Moones of their circumcision nor of their sacrifices celebrated by people â—dolatrous and full of bloud When the vnserâ— heable
he hath instituted the two holy sacraments before mentioned to assure vs of our regeneration our purging our adoption our nourishment eternall life giuen vs by the bloud of our Sauiour Iesus Christ But as the Israelites too grosse and carnall Corruption of the SacrameÌ„ts did rest in the exterior signes corrupting the true vse of the sacramentes and sacrifices giuen vnto them of God Euen so like abuse yea greater corruptions are come vnto our two holy Sacraments left vnto vs by the new testament of Iesus Christ for the sacrament of Baptisme succeeded in the place of Circumcision man conceiued of corrupted clay would not bee contented with Gods holy institution But some Sacrament of Baptisme corrupted haue brewed and corrupted the vse of the holy sacrament of Baptisme with adiurations and coniurings iuggling of salt of oyle of tapers creame blowings hoodes or biggins with an infinit number of crosses on the forehead on the eyes on the nose on the backe onâ—â— Theodor. in his booke of the fables of heretikes breast on the shoulders on the mout to chase away Deuils For the Massaâ— ans heretikes authors of coniuring aâ— crossing do say that the child borne accompanied with his Spirit or Deuiâ— which cannot be chased away but â— Ca. sine Ca. post quam de consecratione dâ—stinct 4. adiuration and coniuring And for thâ— cause this holy sacrament of Baptisâ— hath beene corrupted so farre that thâ— haue added thereunto strange termes the Syrian language with spettell aâ— Ephetath per Satyr 2. purging sniuell What greater corruptions coulâ— there be described then these abhoâ—nable inuentions as if the bloud of Iâ—sus Christ had not beene sufficient fâ— our regeneration and purgation Anâ— as if God had not beene of power sufficient Gala. 3. Ephe. 4. 1 Cor. 15. to perfect and regenerate vs bâ— the holy signe of water representing the bloud of Iesus Christ if there were noâ— spettell coniured sniuell oiles salt biggins creame torches or tapers or milke or hony inuented by other Heretikes Other more subtill Magicians Pithagorians Tertullian in his booke of the crowned Souldier instructed in the Massalian doctrine haue added moreouer to pronouÌ„ce twentie times ouer the man child presented to Baptisme the name of a Deuill which they say doth accompany him by that meanes to adiure and coniure him away And at the Baptisme of a wench to say the same thirtie times Was there euer such detestable corruption in the sacrament of Circumcision Wherefore O MassaliaÌ„s haue you brued your oiles in the holy Sacrament of Baptisme Following the heresie Marcuâ— Marcosus which commanded to Epipha lib. 1 tom 3. heres 34 anoint the childreÌ„ that were to be baptized The holy signe of water instituted by the hand of God was it not sufficieÌ„t to represent the precious bloud of Iesus Christ for our regeneration purification without brewing of greeses of oile of spettel otherminglings inueÌ„ted by the corruptors of the holy sacraments The body and bloud of Iesus Christ whrewith wee be clad by the holy water of Baptisme was it not sufâ—cient to preserue vs from all tempestâ— without borrowing of Biggins and Câ— somes And for another more great coâ—ruption and abuse it was permitted vâ— to women to baptise following the eâ—ror Tom. 1. Epipha lib. â— heres 42. lib. 2. Tom. 1. heres 49. of the Marcionistes Quintilians Câ—taphriges Montanists Pepuzians Pricillians and Artotirites Was it euer peâ—mitted vnto women by the lawe of Go to administer the holy sacraments or sâ—crifice instituted in the first Church â— the Israelites or in the newe Testameâ— of Iesus Christ In the History of Moâ—ses it is recited how that his wife Sephoâ— Exod. 4. moued with a womanly rage tooke thâ— stone or knife wherewith she circumcised her sonne but it is not written thaâ— shee or any other her like hath at any time beene permitted to minister the holy sacraments by such corruptions of the holy sacrament of Baptisme Many heresies haue sprong vp by the Catabaptists Anabaptistes Antipedobaptists and other heretikes scismatikes which not contented with the pure and sincere institution of God did more rest in the outward signes then in that which by them was represented in spirit He that desireth to know more particularly the abuses and corruptions inuented at diuerse times by diuerse humours of men let him read our Ecclesiastical coÌ„mentaries It remaineth preseÌ„tly to come to the corruptions of the other holy sacrament of the supper and communion of the body and bloud of Iesus Christ By this short discourse a man may cleerly know how variable and fraile man is alwaies hauing abused the grace of god For like as from the beginning of the lawe and instruction giuen vnto them the people of Israel did euer corrupt the true vse of sacrifices holy signes and sacraments ordeined of God euen so is it come to passe of the lawe of God by Iesus Christ hauing instituted the maner to communicate his body and bloude vnder the figures and holy signes of bread and wine The which holy sacrament was abused in the time of the Apostles by the Corinthians Against whom Sacrament of the supper corrupted 1 Cor. 13. the holy Apostle did write epistles to the end to bring them to the true sincere obseruation of this holy SacrameÌ„t Let no man therfore hereafter thinke it strange if the successors of the Apostles from time to time haue corrupted the true vse of this holy Sacrament And the more they were distant from the time of the Apostles of Iesus Christ the more they fell into corruption Yea abhominable turning the vse of the Sacrament into a depth of idolatry First into what contentioÌ„ fell the Church that was next vnto the Apostles about the determining of the daies wherein the holy sacrament Ecclesiasticall historie should be celebrated Sabatius the heretike did institute the celebration Histo tripart lib. 9. cap 37. lib. 11. cap. 5. of Easter with vnleauened bread after the maner of the Iewes Certaine of his sect did ordaine the vse of the holy Sacrament to bee celebrated the 14. Euseb lib. 5. cap. 24. Histo tripart lib. 9 cap. 38. 39. Moone as the Iewes did It is sayd there were of this sect Policrates bishop of the Ephesians Philip Hieropolitan Policarp Truseas Melite and Narcissus Bishop of Ierusalem Of the contrary opinion were Victor bishop of Rome Eleuther his predecessor with Theophile Bishop of Palestine This contention continued more theÌ„ 300. yeares after the Apostles Some celebrated the feast of Easter after the Equinoâ—tial wheÌ„ the Sun did enter into the signe of Aries Other obserueth the moneth Xanthisee called by the Romains Aprill Some sayd to wit the Quartodecimans that it was instituted by S. Iohn to celebrate in the 14. Moone Others aduanced themselues to be taught by S. Peter whereas yet there was no euident appearance of any thing The Montanists Phrygians condemned the
Centurion in singing the Pater noster But the Alcoran of Durand expoundeth by the seuen Petitions of the Pater noster the seuen weepings of the virgin Marie or the seauen vertues or the seauen giftes of the holy ghost or the seauen Beatitudes or the seauen deadly sinnes This song finished the Massalian a litle while keepeth silence to figure the silence or rest of Christ in the tombe Another aperie or mummerie doth the Messalian play with his round host the which hee laieth vpon the paten to figure the vnitie of the diuinitie with the humanitie but when he plaieth the secret misterie then the host is hid out of sight The sacrifice thus finished and the litle Re dâ—uina ceremoniis celebratis sacerdos tunc I licet suâ—â—lamabat quâ— voce illos qui interfuerant missos faciebat Alex. ab Alex. lib. 4. cap. 17. Parts of the Masse ordeyned by Numa 700. yeares before the incarnation of Iesus Christ round hostes eaten Numa ordeined to sing these wordes I licet vel Ite missa est that is to say go it is granted the assembly is suffered to go home Be not all these parts of the Masse sacrifice ordeined by Numa the coniurer more then 700. yeares before the incarnation of Iesus Christ to wit the Vestiments the Aulbe the Casuall the holy purging water coniured with salt to chase away Diuels the Aulter the Taper-light the turnings and trauersings along the Altar with prayers meditations toward the East the Processions with Shrines and Relikes caried vpon the shoulders of the Priestes clothed in white surplesses and crownes vpon their heades the Confiteor made to the he Saints and she Saints the playing on the Organes the Canticles Peans Hymnes and Odes the Censor and the Incense the communion of little round bread consecrated in the name of their Gods in the end this song Ite missa est do ye not acknowledge O ye Massalians that ye haue borrowed all these partes and members of your Masse of Pompilians Religion Why do you hold this word Masse seeing Iesus Christ did name it a supper or the partaking of his body Why haue Matth. 27. Luk. 20. Mark 14. 1 Cor. 11. ye taken these Vestiments the Aulbe painted Chasual proper to the ancient Romane Idolators of the which garments Christ ordeyned nothing Why haue yee giuen more credit vnto the witchcraft of Pompilius to chase away Diuels with salt water coniured called holy water theÌ„ vnto the holy gospel of Iesus Christ the which doth assure you in his name to driue away Diuels Mark 16. and not with witchcraft and salt Who but the spirit of Vuma did inspire you to shaue your crowne round to deck your selues with white Surplesses to beare the Shrines and Banners in Procession When Iesus Christ celebrated his holy supper and instructed his Apostles of the communion of his body and bloud did he command theÌ„ to follow the religion of the ancient Romane Idolators to haue their Altars enriched with Images to vse turnings and trauersings along the altar to be shorne round to haue aulbes and chasuals adressing their prayers and confession to he she Saints to pipe with Organes to perfume their altars Images with InceÌ„se to go to the offerings to cary money to the Priestes boxe to eate litle rounde hosts consecrated and last of all to sing Ite missa est But I well perceiue O Massalians your Masse subtelties whereby you shal confesse to me that the body and chiefe parts of the Masse tooke their beginning and creation of Numa Pompilius Neuerthelesse the deckings and enrichings were inueÌ„ted by other Bishops of Rome specially by a Monke called Gregory the first of that name that came to the Popedome Who was instructed in the Magicke and Philosophie of Pythagoras and had also studied the lawes of Tullius Hostilius King and successor of Numa to the end to make his name euerlasting by adding some new thing to the missall sacrifice he ordeined to Platind Volateran singe nine times these words in Greeke Kvrie eleyson For Gregorie did greatly esteeme this number nine euen as the Kyrie eleyson Quoties prodigiâ—m nunciebabatur sacrum nouendiale per nouem dies agebatur ancient Romane Idolators had recourse to the nouendiall sacrifice or signes and monstrous woÌ„ders He did also ordeine that in the Masse sacrifice shold be sung two words of Hebrue to accompany the two words in Greeke And that at certaine times men should singe these Tit. Liui lib. 1 Decad. 1. two words Allelu ya and certaine times they should not In place of which Allelu ya is song another song called the Tract with sharpnesse of voice prolixitie of song and heauinesse of notes of musicke to figure the miseries of this world and hee that singeth Allelu ya must be higher then he that holdeth the graduell as the Alcoran of Titelman doth recite Is there not witchcraft inough in your sacrifice O Massalians vnlesse yee put thereunto Hebrue and Greeke words and mingle together Pythagoricall numbers and nouendiall songes and institute a difference of daies to sing not to sing Hebrue words inuent crosses dumbe muÌ„meries Be not these corruptioÌ„s of the holy sacrameÌ„t of the supper Glotia patri Agnus dei kissing the paten ordeyned of God Some other haue enriched the missall sacrifice as Damase bishop of Rome with a Gloria patri Sergius with an Agnus Dei song three times which Titelman expoundeth to figure the assention of Christ Innocent the kissing of the priests Paten The which Paten of gold by the doctrine of the Alcoran doth signify the diuinity of cap. 14. Christ. The Gloria in excelsis by Symmachus the which song pronouÌ„ced in a voice Cap. 56. 57. sweete and base doth signifie as holdeth the Alcoran of Titelman the warlike childish voice of Christ being yet in the Cradle O Blasphemie and detestable mummerie of the sonne of God Leo the second instituted the kissing of the Pax which the Alcoran of Titelman sayeth doth signifie the vnion of Pax kissing Christians And that the kissinge of the Paxe came in in the place of the holy communion obserued in the first Church next the Apostles This kissing of the Paxe was song of the Massalian saying these words Pax domini and making three crosses vpon the chalice when the third part of the host is castinto the wine to figure the incarnation of Christ or for the threefold peace of the time of the spirit of the euerlastingnesse to come Moreouer the forging of the Canon of the Masse is attributed to Alexander Gelase Syricie Leo and Pelage These be peeces The Cannon of the Masse patched too according to the humours of the Bishops of Rome the authors and restorers the founders and augmentors of the Masse sacrifice The best enriching instituted in the Platina Sabellicus Masse sacrifice must not be forgotten to wit certaine places of the old
vnto him from time to time common signes for notes and markes of the assurance of the thing signified Wherein the might of God is more renowmed and magnified by giuing vnto vs with the holy signe the thing represented by the power of faith and the holy Ghost then if the selfe signe were really changed by some visible miracle For the Sacraments doe containe in them more spiritualnesse the fleshlines for which cause God did alwaies blame his people Israel by his Prophets for taking his Sacraments ouer fleshly as we haue before briefly declared But tell The expositioÌ„ of Iesus Christ of the communion of his body me O Massalians when Iesus Christ would expound that hee was the true bread of life which came downe from heauen to giue euerlasting life and how these sacramentall wordes ought to be vnderstood to eate his flesh and drinke his bloud when the Capharnaites your predecessours were offended did hee teach by his interpretation that to eate his flesh ought to bee vnderstood by a little round hoste transubstantiated The round hoste of flowre and the wine to bee no more bread and wine but an accideÌ„ce without substance Is this your abhominable Witchcraft the doctrine of Iesus Christ Nothing lesse but Iesus Christ as a Iohn 6. true law giuer vnto whom the interpretation of his law appertained answered vnto the Doctours Capharnaites that they were to grosse and carnall and that they did abide in the flesh as ye doe O Massayers Notwithstanding that the flesh alone proffiteth nothing saying that these sacramental words were spiritual The fleshe saith hee profiteth nothing Iohn 5. it is the spirite that quickneth Moreouer O Massayers how can you safely make to agree your transubstantiation with the doctrine of Iesus Christ which doth promise and assure to giue euerlasting life to those which eate his fieshe and drinke his bloud if yea take these wordes carnally For you cannot be ignorant that your bodies notwithstanding that they haue deuoured the little round hostes transubstantiated into flesh and bone and supt and licked the wine changed into bloud doe die and are mortall by the necessitie of the lawe Wherefore life euerlasting promised by this communion may not bee vnderstood of the bodie nor of the mortall flesh You must then of necessitie acknowledge for a sure interpretation that to eate the bodie and drinke the bloud of Iesus Christ ought to be referred vnto the life spiritual and heauenly and that the flesh profiteth nothing but the spirituall word and communion of Iohn 6. the body and bloud of Iesus Christ by faith and in spirite giuing euerlasting life This interpretation is often recited by the holy Apostle Iohn in many places when he vseth these tearmes he that cometh vnto me shall neuer hunger he that beleeueth in mee shall neuer thirst but shall haue euerlasting life Are not these tearmes sufficient plaine to interprete this holy sacrament of the body and bloud of Iesus Christ without running vnto your witchcraft of tran substantiation Another like interpretation of the doctour Conference of baptisme vnto the sacrament of the supper and authour of the sacramentall law is discribed when Iesus Christ was asked of Nicodeme the meane how a man could bee regenerate and borne againe Is it possible saith Nicodeme that a man should enter into his mothers wombe and be borne againe Did Iesus Christ answere vnto this demaund that in the holy sacrament of Baptisme the water was turned into the bodie into fleshe and into bloud and transubstantiate into a carnall wombe to be thereby againe engendred and borne Is there not as great reason after your witchcraft here to vse this answere as in the holy Sacrament of the supper for by the one of these two holy sacraments wee be regenerate and by the other nourished And the regeneration is as marueilous vnto mans wisedome as the nourishment For after mans carnall iudgement it seemeth vnpossible twise to be engendred But our good God hath vsed like interpretation for the regeneration as hee did for the communion of his flesh and his bloud namely that these sacramentall tearmes must be spiritually vnderstood and not carnally for the flesh profiteth Iohn 3. nothing but the spirit quickneth That which is of the fleshe is fleshly that which is of the spirit is spirituall The holy Apostle giuing vnto the Corinthians that which hee receiued at the hand of God did admonish them of the second comming of Iesus Christ in looking for the which he commanded to communicate the body and bloud of Iesus Christ by breaking of bread and the Cup of blessing called the new Testament and the new Couenant contracted by the bloud of Iesus Christ For as much then as we are assured of the second comming of Iesus Christ Being gon vp into heauen and sitteth on the right hand of God his Father vntill the day appointed that he must come againe to iudge the quicke and the dead How do ye O Massalians with this issue when as by your Magicke you say that euery day you cause to come downe and make returne the body of Iesus Christ in flesh and bone before the time appointed of his second comming be come Tit. Liuius 1. Decad 1. This witchraft was restored by you froÌ„ the first author of your Masse sacrifice Numa pompilius who by his witchcraft Valerius Max. lib. 1. cap. 3 gaue to vnderstand that he caused his Nyphe and Goddesse Aegeâ—ie and also his Iupiter Eticius to descend from heauen by whose meanes the heauenly secrets and misteries were reuealed vnto him Euen so by our witchcraft the round host consecrated is transubstantiated into the true and reall body of Iesus Iohn 19. Exod. 12. Numb 9. Christ The bread being no more bread How haue you learned this boldnesse to bruse and breake in peeces the Corruption of the holy sacraments body of Iesus Christ according to the inuention of Sergius the second of that name your predecessor Bishoppe of Rome Are not you more detestable hangmen then your predecessors Lieutenants of the Church of Rome which Against traÌ„substantiation crucified Iesus Christ but without bruising and breaking his body in peeces as it was propheceied before And that more is you are not content to breake it in 3 peeces but in your Masse sacrifice ye haue enterprised to drowne or steep one portioÌ„ of it in the wine changed into bloud to deuoure it To confirme your witchcraft of transubstantiation haue ye not ordeyned to preserue your litle round printed hosts the which you do keepe and lay vppe so curiously in boxes and shrines after they be changed Harman contr into flesh and bone and into the reall body of Iesus Christ Is not this a detestable heresie to beleeue that the body of Iesus Christ can receiue corruption Blond Platina Yea and often it is eaten of wormes mites rattes and mise Can you interpret that this is an accidence without a substance
Do yee not acknowledge if you haue not your eyes blinded and holden in depth of the darknesse of frowardnesse that the Sunne doth giue vnto vs his light his beames his force his heat streÌ„gth And yet the body it selfe of the Sunne doth rest and abide in heauen Do not ye say ordinarily in your common language when the windowe of the house towardes the sunne is open that the sunne commeth into the house Yet the sunne remaineth alwaies in heauen Behoueth it to snatch and catch the body of the sunne causing it to come downe and to transubstantiate in this earthly place before it can giue his heate his beames his light and nourishment to plants hearbes trees and earthly creatures Are yee so brutish O Capharnaites that yee will not confesse the true sonne of righteousnes Iesus Christ to haue much more power then this starre of the sunne create and mortall If then the mortall creature haue this power to giue vs the vertueâ— and strength of his body by his beames by his light and by his heate sent downe into the earth really and effectuously the body notwithstanding abiding in heauen It behoueth to beleeue that God the euerlasting creator hath much more power to giue vs the true sonne of rightuousnesse Iesus Christ to giue vs his force vertue of his body and bloud shed for vs by the beames light and heate of his holy spirit without coÌ„straining him by your witchcraft to be plucked from the right hand of God to be drawen out of heauen by your transubstantiatioÌ„ into earth Wherefore hath not Iesus Christ this power to giue vs his light and to offer to vs his body his bloud to enter within vs if by faith and pure conscience we will receiue him by the vertue of his holy spirit euen as well better then the sonne entreth into our houses by his might and power without drawing it out of heauen to change the substance thereof The sonne is one onely body created abiding in heauen the cause of the growing of plants trees hearbes which giueth nourishment by force and heate vnto all things liuing vpon the earth and in one and the same moment hath power to quicken heate nourish an infinite number of plants trees hearbes and earthly creatures without seperating diuiding or plucking his body from heauen to transubstaÌ„tiate it The body also of Iesus Christ which he hath caried into heauen and set at the right hand of God hath it not more force more vertue and more strength to regenerate vs to feed and nourish vs to giue his vertue his light and his beames to inspire quickeÌ„ sustaine lighten and in a moment make vs through faith partakers of his body and bloud to make vs members of his members knit together in him and by him by his true promise conteined vnder the bages and holy signes left vnto vs till that the second comming of his humanitie bee seene vpon the earth Wherefore O Massesa yers haue ye inuented this witchcraft of transubstantiation to blaspheme against God to lesson his power and lesse to esteeme his power and vertue then the vertue of the sunne his creature wherefore will yee pluck the body of Iesus Christ from heauen before the time appointed to change his substance into your little round hosts vnleauened and printed Iesus Christ as God aideth all full of pictures which you cause to bee worshipped seâ—ing that Christ as God doth aide his church euerlastingly and hath power to regenerate feed and nourish vs yea with euerlasting life food by his promise witnessed and assured by his holy sacraments of Baptisme and of his holy supper For other comparisons O Massesayers familiar homely consider how the earthly and mortall princes are esteemed reuerenced and honoured for the sacred signes ordeined by them I will onely set forth vnto you two that is to say Waxe Metalles of the one is made the seale of the prince wherewith is sealed graces pardons and forgiuenesses the letters priuiledges graÌ„ted by the prince He that counterfeiteth this seale is hee not punished for treason euen as if hee had hurt the very person of the prince Doth not this seale represent the very person of the prince as if hee himselfe were there present yet the waxe notwithstanding that it is called the seale of the prince is not therefore transubstantiate but remaineth still waxe yet after that it hath receiued the reuerend print of the Prince it is no more called waxe but the princes seale The metalles of gold and siluer marked for the coyne of the prince to serue for money although they be no more golde nor siluer but haue changed their names at the will of the prince be it into the name of ducate crowne shillings pence or other names do they leaue to be metalles and the same substance they were before this onely difference there is they are appointed and stamped with the print of the prince which doth really represent him in such sort that hee that clippeth counterfaiteth this money 1. Cor. 11. is punished as for the crime of treason and as he had hurt the proper person of the prince By much better reason the bread and wine consecrated and marked to be sacraments of the body and bloud of Iesus Christ do really represent him not in painting Wherefore he that vseth it vnworthily shall haue euerlasting damnation as a traytor to the maiesty of God If ye O Massalians Nicolaitains transubstaÌ„tiators are not sufficiently satisfied with the interpretation of Iesus Christ and his Apostles ne yet with similitudes and familier comparisons to bring you to the true way and certaine forme ordeyned of God for the celebration of his holy sacraments in abolishing of your Masse Pompilian Idolatries casting away also your abhominable witchcraft of traÌ„substantiation at the least yet will ye giue no credit vnto the interpretation of the ancient doctors of the church Heare then that which S. Augustine doth recite against Adamantine euen as the bloud in August cap. 12. authorities of the ancient doctors The exposition of saint Augustine many places of the holy scriptures is called the water the rock Christ So is the bread called the body of Iesus Christ the which three places must be expounded to be figures and signes When that saith the same doctor Iesus Christ spake these words Hoc est corpus meum This Lâ—b de doctri christi in prefati Psal 3. is my body and gaue them bread Hee gaue them the signe of his body for he thought otherwise that it was a thing vnlawfull too vncurteous to deuour the flesh body of Iesus Christ if there lib. 10. de candes cap. 5. sacrificiâ—m de consecr distinct 2. were not a figure there namely the bread to put vs in minde of the flesh and body of Iesus Christ to haue beene offered vp for our life and euerlasting foode Moreouer the same doctor vseth
this interpretation the visible sacrament is the Testament that is to say the holy signe of the inuisible sacrifice The like interpretations are described by TertulliaÌ„ against Marcion Tertul. lib. 1. 3. 4. the heretike wherefore then O Massalians haue yee not followed the holy doctors of the Church which would not blaspheme against God by a witchcraft of transubstantiation but haue freely acknowledged the sacrament Vt quid paras deâ—tem ventrem crede manducasti ca. Vt quid de con secratione distinct 2. August in li. de remedi to be a signe or holy visible figure signifying in spirit by faith the which is inuisible wherefore prepare yee the mouth the belly to deuoure the flesh of Christ corporally why do yee not offer your soules by liuely faith worthily to eate Iesus Christ why did you not interprete the eating of the body of poeniten in Iohn tract 25. cap. 6. S. Hieron in epist ad Eph. Iesus Christ by the notable distinction of the holy Doctor Ierom saying the flesh of Iesus Christ is vnderstanded fleshly when there is mention made of the shedding of bloud and crucifying Ca. dupliciter eadem distinct of the body of Iesus Christ for our saluation But spiritually when it is sayd that the flesh is the true meate which must be eaten For another holy doctor I will alledge Gelase Bishop of Rome who disputing against the heretikes Saint Gelase against Eutychius Nestorius Eutichians and Nestoriens doth affirme that the bread and wine consecrated made sacraments do not leaue in substaÌ„ce still to be bread wine but are figures and signes of the body and bloud of Iesus Christ by the misterie of the sacrament S. Ambrose in his booke of sacraments cap. 11. Will yee haue more large witnesses of S. Ambrose who vpon the Epistle to the Corinthians hath expounded eating and drinking the bread and Origin in Leui. homil 7. the wine to signifie the fleshe and the bloud of Iesus Christ offered for vs Origen also in his homilies hath expounded the sacraments to be figures which must be examined spiritually and not S. Chrys in homil 31. cap. 15. com 1 Psal 22. carnally for this faith saith he that the letter killeth if it be not vnderstood spiritually when it is written to eate the fleshe of Christ Wherefore Saint Chysostome warneth to honour this sacrament in offering the soule vnto God for which Christ was crucified and that by this holy sacrament of breade and wine is signified vnto vs the likenesse of the body and bloud of Iesus Christ To make an end it behoueth to bee ruled by the holy interpretatioÌ„ of our doctor Iesus Christ and of his Apostles to honor reuerence his holy sacraments ordeined of him for outward signes to lift vppe our mindes to heauen to take that which is represented by the signes not to esteeme them as vaine paintings or fantasies but worthely to receiue them in liuely faith by the vertue of the holy Ghost to the end to bee fed and nourished with heauenly bread in the health of our soules to come to life euerlasting Let vs then be assured in Iesus Christ as members of his body Let vs all come into vnity to communicate one only bread to drinke one only wine made of many graines knit together to the end that wee may say with the holy Apostle all we the faithful are the body of Iesus Christ saued and redeemed by his body crucified bloud shed for vs. Thus dwelling and abiding by faith in Iesus Christ eating him drinking his bloud Let vs beleeue surely that hee was crucified dead and risen againe his body ascended into heauen sitting on the right hand of God in a certaine place vntill that he returne with his humanitie as he went vp Neuerthelesse his power diuinity are distributed vnto vs spread ouer all the earth in all places specially in the holy sacraments which he hath left vnto vs for gages outward triall of our faith for a remembrance of the death and passion of our Sauiour Iesus Christ true nature of his humane flesh vntill his comming againe to iudgment saying And he shall send Iesus Christ which before was preached vnto you whom the heauens must containe vntill the time that all things be restored which God had spoken by the mouth of all his holy Prophets since the world begaÌ„ So that in his humane reall naturall flesh he is not nor shall not be on earth naturally or supernaturally vntill his said comming to iudgment which doctrine notwithstanding it is assured and most true according to the instruction of holy scripture that his diuinity is vnseparable from his humanitie and his humanitie from his diuinitie his diuinity extending it selfe to all places both in heauen and earth being euerlasting infinite in comprehensible comprehending and contayning all things by his diuine power maiesty and his humanity being conteyned seated and resting locally in the heauens the fulnes of the God-head dwelleth in the same not being so conteyned of it but that it filleth the same and all other places also The incomprehensiblenesse of which vnseparable coniunction of the diuinity and humanity of our Sauiour Being perfect God and perfect man of a reasonable soule and humane flesh subsisting no earthly similitude may fitlier serue to expresse then the most shining and glorious body of the Sun the body wherof God hath locally set in the firmament to giue light vnto the world and to cherish comfort and nourish all things therein with his heate for as the light heate remaine by the diuine ordinance of God vnseparably ioyned to the body of the Sun which by the true power of God is placed and fixed in the firmament and yet with his light and heate filleth all the world so remaineth the diuinity of the Sonne of God vnseparably ioyned to to the humanitie locally placed and seated in the heauens by which coniunctioÌ„ he is not letted from spreading extending and filling all other places also who in his diuine essence power and great maiesty filleth and worketh all in all things according to the true and plaine doctrine of holy scripture yet the humaÌ„ity according to the proper vnchaÌ„geable nature of the same remaineth vndoubtedly seated and being but in one place at once being circumscriptible locall dwelling in heauen from whence be shall come in most triumphant and glorious maner to iudge both the quicke the dead retaining keeping still the essentiall properties of his true reall naturall body hloding and occupying but one place at once his diuinitie ouerspreading and enlarging it selfe to all places according to the excellent power maiesty and essentiall properties of the same Which sweete and comfortable doctrine and vndoubted article of our faith the doctrine and opinion of transubstantiation and consubstantiation do flatly and plainly impugne and ouerthrow as before hath beene shewed by which
doctrine also of transubstantiation the truth of the blessed Sacrament is in plaine truth denied what colours pretences shiftes or shewes so euer be made to the contrary for how can there bee a sacrament of Christs precious body and bloud when as by the doctrine of the church of Rome the elements of bread and wine which by the power of the word of God are made a holy sacrament are taken away changed into the reall naturall flesh and bloud of Christ and after which change nothing but the very substance of Christ remaineth and hee is really carnally corporally present which if it be so true as they would haue it as they with fire sword would force euery one to beleeue then must Christs reall naturall carnall body be a sacrament of his body and not the elements which by their doctrine haue no essence or being at all but by the power of the word are transubstantiated into the carnall body of Christ or else there remaineth no Sacrament at all which for shame I thinke they will not affirme for the vndoubted truth is that the substance it selfe of Christs body and the Sacrament of the substance which are the elementes beeing distinct seuerall things cannot so be changed or giue place the one to the other that one selfe same thing should be both seeing the true nature and property of a Sacrament is according to the doctrine of holy scripture to declare offer giue to all the faithfull and true beleeuers that receiue the same with a liuely faith another thing then that it selfe is both in shew and substance or else it should nor cannot be properly a Sacrament for a Sacrament as the diuines do terme it Is a visible signe substance and pledge What a Sacrament is of inuisible grace giuen to all theÌ„ that receiue the substance of the elements by which they are and shall be made partakers of the inuisible grace offered giueÌ„ to al theÌ„ that through the working of the holy Gghost haue a true faith to receiue the same inuisible grace by the elements as the sacrament of circumcision and the passeouer in time of the lawe did declare giue testifie and assure vnto all the children of Abraham the beleeuing Iewes the mercifull promise of God that God was is and would be their God their redeemeâ— and deliuerer from sinne and Satans power for euer of which their captiuity vnder sinne and Satan their thraldome in Egypt from whence they were diliuered was a figure The Sacrament also of Baptisme the Lords Supper do declare giue testifie seale vp and assure through the vnspeakeable working of the holy Ghost vnto all the true beleeuers in Christ their full and perfect deliuerance from sinne and Satans power their participation and fruition of perfect holinesse in Iesus Christ and in the end the reward of euerlasting life purchased giuen bestowed by his meanes and for his sake who paied the price of their redemption of all which the true beleeuers are made partakers in the instance of receiuing the outward elements in Baptisme the Lords Supper through the worâ—king of the holy Ghost in them and vnfained stedfast true faith It belongeth not therfore to any sacrament or to the Sacrament of the Lords Supper by the doctrine of Gods word that the elements should bee changed into the very and naturall substance of that whereof it is a sacrament either by transubstantiation or consubstantiatioÌ„ for that were to fetch Christ againe froÌ„ aboue and giue him a reall naturall or supernaturall corporall presence here vpon earth and so to make him be in all places at once contrary to the true nature of his true humane body and contrary to the doctrine of holy scripture which teacheth not any presence of Christ on earth againe in his humane flesh vntil the time appointed before remembred but plainely sheweth the contrary declaring further that as many as come to this sacrament and communion of the precious body and bloud of Christ with a true and liuely faith fruitfull in true repentance and in a vertuous and godly life the holy Ghost worketh in them a lifting vp of their hearts and mindes into heauen where Christ sitteth at the right hand of God and there through the operation of the same Spirit in the instance of receiuing the sacrameÌ„t they receiue apprehend and feede vpon in a true vnfained and liuely faith the true reall and naturall body of Iesus Christ the sonne of God whereby their bodies and soules are preserued nourished and strengthened to the attainment of euerlasting life by his changing purging all their corruptions and vncleannes and by his distributing and vniting vnto euery of them the true properties and excellent graces of his naturall holy body as his wisedome righteousnesse sanctification and redemption all which is as truely made theirs by and through his gracious imputation as if they and euery of them had in their owne proper nature attained vnto and fulfilled the same of which excellent graces the fruit and reward shal follow of glorification and life eternall Of all which benefites this sacrament The vse of the Sacramenâ— and the sacrament of Baptisme are appointed vnto the faithfull to be as tables and glasses wherein they may plainely see and behold all the great mercies of God towards wretched and miserable sinners plainly drawen and figured that whereas the word doth as a liuely trumpet sound out his gracious goodnesse to the eares of the faithfull these sacraments do serue as instrumeÌ„ts and conduits to conuey it to the eies taste feeling and comfort of all the senses so that when their bodies are made partakers of the sacrament and outward elements their soules in the same instaÌ„t through the mightie working of the holy Ghost are sed by the instrument of true and liuely faith with the most holy reall natural body bloud of Christ through the liuely power also of which holy spirit they are moued stirred vp to giue continuall praise honour and thankes for these his bountifull mercies rich treasures bestowed vpon them For in this sacrament and communion of the body and bloud of Christ there is shewed declared and giuen vnto all and euery of the faithfull the death and sufferings of Christ the participation they haue with him and all the benefites which they receiue by his passion whereof they are put in minde in this sacrament by foure Similitudes First by breaking and receiuing of the bread Secondly by powring foorth and drinking of the wine Thirdly by the nourishment which their bodies receiue by these elements by the vnity of many cornes whereof the substance of the bread and the vnity of many grapes whereof the substance of the wine is made Fourthly by the conuersion that these elements haue into the substance of the receiuers By the breaking and receiuing of the bread and by the powring foorth and drinking of the wine the faithfull are put in minde of the death
passion and sufferings of Christ whose body was broken both before on the Crosse his bloud drawne forth shed not for any cause of his owne but for remission of their sins which is giuen and they receiue by his passion for by the nourishment which the bodies of the faithfull haue of these elements they are put in minde that as these elements do in the vsing and receiuing of them nourish their bodies and comfort sustaine their naturall flesh bloud being the outward man so the body and bloud of Christ apprehended and receiued through the working of the holy ghost by the instrumeÌ„t of the true and liuely faith of the receiuers who through the operation of the same spirit do by their faith apprehend and feede vpon the true reall and naturall body of Iesus Christ the sonne of God which feedeth nourisheth their bodies and soules vnto life euerlasting by his distributing vnto euery of them according to his gracious imputation the true reall and naturall properties of his vndefiled body and bloud as his wisedome righteousnes sanctification and redemption his holinesse innocencie his perfect and full satisfaction of the lawe of God his incorruption both in will and nature his suffering and satisfaction of the wrath and iustice of God due vnto vs miserable sinners his victorie against sinne death the diuell and hell his glorification and eternall happinesse of all which euery of the faithfull are and shall be as verily made partakers by receiuing this heauenly foode the bread of life the body and blouâ— of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in â—ull possession of the reward whereof Christ is in possession and hath prepared and purchased it also for them the certainty and assurednesse whereof is approued vnto euery of their hearts and soules by the stedfast sure and vndoubted promises of the word of God deliuered by Christs owne mouth in the 6. of Iohn I am the Iohn 6. liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I giue is my flesh which I will giue for the life of the world verilie verilie I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my bloud is drinke indeed I am the bread of life this is the bread which coÌ„meth downe from heaueÌ„ that he that eâ—teth of it should not die he that eateth of this bread shall lâ—ue for euer and he that eateth me euen hâ— shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I â—â— him I am the bread of life he that commeth vnto me shall not hunger and he that beleeueth in me shall not thirst and this is the will of him that sent me that euerie one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Verilie verilie say vnto you hee that beleeueth in me hath euerlasting life hee that beleeueth in me though he were dead yet shall he liue and whosoeuer liueth and beleeueth in mee shall neuer die By this and many other sweete and comfortable promises of our Sauiour in his word it appeareth plainly that life is promised to all the faithfull and true beleeuers And seeing by our Sauiours owne words none can be partakers of this life but such as truely eate his flesh drink his bloud it must needs follow that truely to beleeue in Christ is truely to eate his flesh drinke his bloud and that without true faith it is impossible to be partaker of the true reall naturall flesh and bloud of Christ To bee partaker also of the flesh of Christ is not carnally to apprehend feede vpon his materiall naturall substaÌ„ce for in that sense our Sauiour saith his flesh profiteth nothing But to be partaker of the spirituall graces of his true naturall flesh in receiuing his precious body and bloud by a true faith as before which is the very precious foode whereby the soule liueth and is sustained to life euerlasting and is apprehended onely by faith whereby also Christ is said truely to dwell in vs and we in him and therefore all the wicked and vnbeleeuers which come vnto the coÌ„munion of the body bloud of Christ are refusers mockers and despisers of his body and bloud and by receiuing the sacrament vnworthily doe most worthely eate and drinke their owne damnatioÌ„ seeing by their lacke of true faith and beleefe they refuse mocke despise yea and violently thrust away from them so precious a treasure as the body and bloud of Christs is and come not with reuerence to receiue and feede vpon the same by a true liuely faith as all the beleeuers do who without great reuerence and dread with acknowledgment of their owne vnworthinesse dare not presume to come to this holy table of the Lord and communion of the body bloud of Christ hauing also a true faith working by charitie fruitfull in true repentance and in a vertuous godly life which they haue receiued and do acknowledge to be of the free gift of God through the vnspeakable working of the holy Ghost the same true faith in euery of their hearts by which euery of them doth in their minde and soule partake and feed vpon the true reall and naturall body bloud of Christ seated in the heauens at the right hand of God whither through the worke of the holy Ghost and by their true faith they are lifted vp in the very instaÌ„ce of receuing these sacramental elements according to Christ our Sauiours owne institutioÌ„ in remembrance of his death and passion For which cause euery one is commanded to trie and examine himselfe whether he haue this gift of true faith which is required to be the instrumeÌ„t meane to be made a true partaker of this precious body and bloud and by the body and bloud of the spirituall graces of the same whether he be in true charitie and in the way of true repentance and of a vertuous and godly life before he eate of this bread and drinke of this cuppe lest eating drinking of this holy sacrameÌ„t vnworthily because he commeth without true faith fruitfull in the effects aforesaid he put from himseâ—fe and be a mocker aâ—so a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so worthily plucke vpon himselfe his owne iust damnation in as much as by lacke of true faith he hath not receiued but refused and despised the rich iewell that was offered whereby Christ would haue dwelt in him and he should haue dwelt
your selues treasures the vpon earth where the rust and moth doth corrupt and where theeues breake through and steale but lay vp for your selues treasures in heauen where neither rust nor moth doth corrupt and where theeues doe not breake through and steale Math. 7. Whatsoeuer you would that men should doe to you euen so doe you vnto them for this is the law and the Prophets Luke 12. Sell that you haue and giue alme◠make you bagges which waxe not old a treasure that neuer can faile in heauen where no theefe commeth nor moth corrupteth and according as God had commanded in his law that a mercifull respect and diligent care should bee had of the poore so holy Toby in his 8. chapter giueth this instruction to his sonne Giue almes of thy goods and turne neuer thy face from the poore and then the face of the Lord shall neuer bee turned away from thee bee mercifull after thy power if thou hast much giue plentiouslie and if thou hast little doe thy diligence gladly to giue of that little for so gatherest thou thy selfe a good reward against the day of necessitie and in the second to the Corinth the 9. chap. it is thus written He that soweth sparingly shall reape also sparingly and he that soweth liberally shal reape also liberally as euerie man wisheth in his hart so let him giue not grudgingly or of necessitie for God loueth a cheerefull giuer and in 13. to the Hebrewes the 16. verse it is said to doe good and to distribute forget not for with such sacrifices God is pleased Pro. 20. he that hath mercie vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen By all which places and many other in holie scripture it appeareth what loue tender care and compassion by the ordinance and commandement of God is appointed to bee had and shewed vppon such as are in miserie and want By which kinde of Communion and bond of charitie all mankinde without exception are vnited and knit together but of the first none can or may be partakers but onely the faithfull which are the elect and chosen children of God the true members of the Church ioyned to their head Iesus Christ among which company all the members are so compact vnited knit together that all make but one bodie of Christ and therefore ought thus to thinke one of another he is my brother coheire in Christ a member of the same bodie redeemed with one bloud a fellowe in the common faith called to the very same grace felicity of the life to come how can any then that is a true mēber of Christ of which body thou professest thy selfe also a member be a stranger vnto thee to whom thou art coupled with so many bonds of vnitie And as concerning the outward goods of this life the godly and true members of christ in whose harts alone this true charitie is rooted by and through the working of the holy ghost do and ought to be readie at all times to make partakers not only their frēds and such as be of the houshold of faith but euen the wicked and vnbeleeuers their enemies persecutors and slanderers distributing of the outward goods of this life vnto all men in generall as their prayers their counsell helpe and comfort their reliefe charitie almes whose prayer for the vngodly concerning the outward and temporall blessings of this worlde God hath shewed by manie examples in his word that he hath both heard and graunted as at the prayers of Moises and Aaron hee remoued the plagues from Pharao at the prayers of the Prophet of God the dried hand of Ieroboam was restored to his former strength and so will GOD still heare the prayers of his children for the vngodly so farre as it standeth with his good pleasure and aduancement of his owne glorie commanding his children not to bee like the wicked and vngodly to doe good onely in respect of reward or for some speciall bond of alliance or friendship as our Sauiour affirmeth that the Publicans vnbeleeuers doe Mat. 5. For if you loue them which loue you what reward haue you doe not the Publicans euen the same and if you be friendly to your brethren onelie what singular thing doe you do not euen the Publicans like wise but I say vnto you loue your enemies blesse them that curse you do good to them that hate you and pray for thē that hurt you and persecute you giue to him that asketh and from him that would borrowe of thee turne not away thy face that you may bee the children of your father which is in heauen for he maketh his sunne to shine vpon the euill and vpon the good and sendeth raine on the the iust and on the vniust yee shall therefore bee perfect as your heauenly father is perfect thus our sauiour hath shewed by this his cōmandement what the true rule of charitie is by which his children are vnited and knit togither euen in all things both bodily and ghostly to communicate participate one with another seeing from the outward bodily participation he hath not separated the wicked and vnbeleeuers but hath first lincked and tied them also to his owne children in the outward participation of the goods of this life By which doctrine all the children of God are put in minde that they must suffer nothing to let or hinder their charitie in any the outward things temporall blessings before mentioned but euen to be liberall pitifull compassionate vnto all for that they are of the same kinde and flesh with them yet neuerthelesse to haue their mindes and eies of their soules lifted vp higher to that communion and participation which they haue of all things with their brethren the true members of the holie and vndefiled bodie of Christ who is their head so that whatsoeuer is bestowed vpon any one member it redoundeth to the whole bodie and from thence vnto the head and the head of Christ is God whereof it followeth that the good which is done to any one member it is done to Christ it is done to GOD. Which liuely worke of true charitie the head who is our sauiour Iesus Christ worketh by the grace of his holie spirit in all and euerie true member of his bodie the Church the bodie and euerie part thereof drawing all their life and feeling the power and strength also of euerie good and vertuous worke and of euery godly act from the head to whom all the honour glorie and praise is due for all the good that is done or can be don either in this life or in the life to come onely let all the faithfull be quickned in their charity when they feele it to begin to wax cold and faint by this spurre that albeit to their fleshly eies and iudgement which is alwaies during this life corrupt and blinde there appeareth no kindnes goodnes vertue or any good
and 3. verse and 5. of the 2. to the Corinth and 21. verse God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh For hee made him to bee sinne for vs which knew no sinne that wee should bee made the righteousnes of GOD in him By which words the Apostle meaneth not that the holy bodie of Christ was defiled with any the sinnes of mankinde but that he was the true sacrifice propitiatorie vnto God for the sinnes of mankinde hauing borne away and taken vpon himselfe all their sinnes in his own reall naturall bodie flesh and bloud as if he himselfe were the particular persō of euerie of them and had committed their seuerall sinnes and as though hee himself were the selfe same bodily person flesh and bloud in essence and substance nature quality of euery of the faithfull being sinners transgressers of the Law of God guilty of the wrath iudgement eternall damnation curse of God from which punishments our Sauiour Christ hath acquitted euery of them by his death passion suffering and all that haue or shall hereafter truly beleeue in him By which their faith through the working of the holy ghost as Christ is apprehended and conuerted into them hath borne a way their sinnes vpon himselfe and the punishment due for the same so are they also and euerie of them conuerted into Christ and are made partakers of the righteousnes of God in him according as before hath been remembred wherin the infinite iustice mercy of God most liuely appeareth to the eies vnderstanding taste and feeling of all the faithfull infinite in iustice for that no satisfaction could or can satisfie the iustice of God for the recompence or redemption of the least sinne in mankind but that the same must bee fully punished for the satisfaction of Gods infinit iustice in the true reall naturall flesh of man which satisfaction our Sauiour Christ made for mankinde who came downe from heauen and was made man of the substance of his mother that in the fraile flesh of mankinde hee might take vpon himselfe and suffer all the punishment due vnto sinners that as manie as beleeued or should to the end of the world beleeue in him might not perish but haue euerlasting life For christ in the power of his diuine nature to which hee ioyned our flesh suffered the wrath curse punishment of God due for sinne which no mortall creature beeing only man was or could bee able to beare or ouercome for which cause the sonne of God made himselfe flesh to the end that according to gods infinit iustice the sinnes of the faithfull might be borne away and fully punished in his flesh wherein his infinite Iustice did most brightly shine apeare His infinite mercie herein appeareth that where the sinnes of the faithfull be fully punished through the sufferings of Iesus Christ for the satisfaction of Gods iustice it appeareth plainly vnto them that they are freely forgiuen pardoned because in them as in their owne persons their sinnes are not nor shall euer be punished nor any satisfaction made or to be made vnto GOD by themselues Christ hauing borne the wrath and full punishment of God due vnto them for sinne and quite freed discharged them so that neither their sinnes shall be laid to their charge nor any punishment nor purgation due for the same required at their hāds Which plainly setteth forth and declareth vnto all the faithfull Gods infinite and vnspeakeable mercie whereof this sacramēt communion of his precious bodie bloud is a plain declaration resēblance perfect seale of assurance vnto all the faithful But the Church of Rome with her followers as by the Doctrine of transubstantiation they do denie the truth of the manhood of the sonne of God so by the same doctrine they denie also and abolish the truth of the Sacrament and the end of the institution of the same which was to put the faithfull in mind of the great loue of God and sufferings of Christ for thē for so saith the Apostle You shall shew the Lords death till hee come It serueth also to put them in mind of all the benifits receiued by his precious body and bloud who gaue his body to bee broken and his bloud to bee shed for their sinnes and by this holy sacrament giueth to all true beleeuers his reall naturall flesh and bloud to bee their spirituall meate drinke to preserue and nourish their bodies and soules vnto life euerlasting and to declare testifie and assure vnto them their vnion that they haue with him as members making one body distributing vnto all and euery member the spirituall graces and vertues of his most excellent reall naturall holy body which spirituall and immortall foode of their bodies and soules is receiued from their head Iesus Christ who distributeth and sendeth it downe to the nourishment of all his members euen as the foode of this mortall life is receiued by meanes of the head and sent downe to the nourishmēt of all our earthly members whereof these outward elements are a full declaration and a perfect seale of assurance to all the faithfull being by the institution of God made a holy sacrament to represent the same vnto them and by his holy ordinance appointed to carrie the very name of his body which is signified by these elements offered vnto all and giuen to the true beleeuers wherein God of his infinite goodnes and mercy applieth himselfe to the dulnes of the capacities of his children who without these outward pledges being signes tokens and remembrances of his great mercy would neuer haue conceiued and would haue beene ready also to forget the infinite benefits mercies of God purchased for them by the death and passion of his beloued sonne which God in his excellent wisedome hath so liuely declared and set forth in these Sacramentall elements because the reall naturall bodily presence of Christ did not so plainely make the same knowne and and open to the vnderstanding of his disciples and the Church For which cause our Sauiour did institute command and celebrate this holy Sacrament whiles hee was yet bodily present amongst his disciples both for that his bodily presence was not long to continue but to depart away from them whereof this Sacrament was to keepe a remembrance amongst them as also of all the benefits receiued and to be receiued by all and euery of the faithfull by his most precious bodie bloud giuen vp to bee crucified broken and shed for their sinnes whereof these sacramentall elements did and would make a more liuely declaration to the senses and vnderstanding of his Disciples and the Church through the grace of his holy spirit working in euery of their hearts then by his bodily presence they were able to conceiue For which cause it pleased our Sauiour to giue to this Sacrament the name of his bodie because in this Sacrament the
doth weaken the force of all vice If therefore you will patiently beare all aduersity be a man of prayer if you will ouercome all temptations and tribulations of this world be a man of prayer if you will resist all the crafts of the Diuell and auoid his deceits be a man of praier if you desire to conquer your owne affections be a man of praier if you desire ioyfully to liue in the worke of God safely to passe thorow the labours and affections of this life be a man of prayer if you desire to lead a spirituall life and to conquer the workes of the flesh be a man of prayer if you desire to establish your heart according to the good will and pleasure of God and to root out all the vices of your soule and to adorne it with all vertues be a man of prayer if you desire to auoid all vaine thoughts to feed your soule with holy thoghts and desires and with â—eruent deuotions be a man of praier if you desire in a holy contemplation to enioy the imbracings of Christ your spouse and to tast of the heauenly sweetnes bountifulnes and goodnes of God which in some sort may be felt but cannot possibly be vttered be a man of prayer by which worke of praier only the heauenly contemplation and sweetnes may be tasted Wee must further know that prayer may be diuided into three degrees viz. Requests Beseechings Thankesgiuings Our requests as S. Bernard saith are most commonly applied about the obâ—eining of temporall things and the necessities of this life which requests God approuing of the mind of the asker doth notwithstanding that which seemeth best to himselfe Let none of the faithfull therefore thinke that their praiers or requests are little esteemed for GOD who heareth their praiers doth not lightly esteeme of them but before their praiers goe out of their mouthes he causeth a remembrance to be kept of them and one of these two all the faithful may vndoubtedly hope for that either God wil giue that which they aske or that which hee knoweth to be more profitable for them for wee know not what to aske as wee should but GOD pardoning our ignorances mercifully receiueth our praiers denying to giue vs that which he knoweth to be vnprofitable for vs or deferreth to giue it vntill he knoweth the fittest time to bestow it our praier therfore shall neuer be idle or vnprofitable so that we alwaies do that in our praier whereof we are admonished in the 37. Psalme saying Delight thy selfe in the Lord and he shall giue thee thine harts desire and giue vnto God Almightie most haâ—tie thankes for his most gratious and louing care which he hath alwaies on thee that thou doest ignorantly desire that which he knoweth to be vnprofitable for thee he hearing thy requests granteth not that which thou desirest but giueth thee for it a better gift euen as a most louing father which to his child that asketh bread giueth it most willingly but if he aske a knife he wil not giue it him but rather breaketh or cutteth the bread which hee before had giuen him Pray therefore in an assured hope both faithfully and louingly pray instantly and patiently but in these requests which pertaine to temporall blessings as if you aske continuance of peace health of body plenty of temporall things temperance of aire or such like in these things after your requests haue beene faithfully shewed forth vnto GOD waite patiently what his pleasure shall be to do in these things not importunately striuing for them because wee know not but our Father which is in heauen knoweth best what is needfull to be giuen vnto vs in these things which he will assuredly giue vnto vs but in the begging of spirituall blessings we must instantly patiently and importunatly seeke for them neuer giuing ouer till we haue obtained our requests as when we do begge the remission of our sinnes the grace of amendment of life or any other vertues pertaining to our soules health and euerlasting happinesse where both in body and soule we shal receiue full and perfect blessednes In these I say and in such like requests in all humility trusting onely to Gods merciful loue aske in faith striuing against all wauering and doubting for he is vnworthy of any spirituall blessing from God who striueth not to ouercome all wauering doubtfulnesse of Gods merciful loue towards him and when he praieth vnto God he seemeth to teÌ„pt God when he doubteth that the spirituall things which he desireth to obtaine which he hath praied for shall not be giuen vnto him Therefore when thou praiest for that which God both commendeth and coÌ„mandeth aske without doubting and thou shalt assuredly obtaine as in the examples before shewed when you aske the remission of sinnes true repentance the grace of Gods holy spirit true Christian vertue wisedome faith righteousnesse humility patience charity mercifulnesse and such like spirituall graces for God hath promised all these commanding vs to pray for them saying aske and you shalâ— haue be not faint hearted therefore in thy praiers for God will surely grant thy desire howsoeuer he deferreth to giue he will not take his mercy and grace from thee but trust in the Lord and he will giue thee thy hearts desire and though thou receiue not these blessings presently of his spirituall grace yet thou shalt surely receiue them for God who is truth it selfe neither can nor wil deceiue theÌ„ that put their trust in him hold fast therfore thy faith and God wil neuer faile to perform his promise he wil not presently giue thee that which thou askest that thou maiest learne with great desire to begge that which is great thy praiers are not presently heard that according to the time that they are deferred the greater blessings may be heaped vpon thee when therefore the spirituall graces are great which are promised vnto thee Let noâ— thy desires be small vnto them buâ— what warres what earth-quakes what ouerthrowings of all things what destructions of Cities and countries what multitudes of poysonings murders other mischiefes compasse vs about in our liues By which rich and poore prince and subiect masters seruants and all sorts of people of what age or degree soeuer being come of Adams loines are all subiect vnto Let all therefore fly vnto this healthfull remedy of praier both princes people But because the most part are vnskilfull what or how to pray our heauenly Lord and master Iesus Christ hath giuen vs a speciall forme short and most perfect and such as no Christian how rude soeuer can or ought to be ignorant of seruing as a rule that is giueÌ„ vnto all short that it may soone be learned and not forgotten of children of old men of sicke men of women of tradesmen of the vnlearned and of all sorts and yet so perfect as nothing can be asked or ought to be required of God which in these few words are not contained