will that his Sonne should take a true humane body and by Consequent that he should be in one and not in divers places It is most true That God is omnipotent but he doth not all that he is able to do For he could transforme the Pope into a monster having seven heads and ten hornes and al his Disciples into Grashoppers but he doth not doe it In a word He will not have the body of his Sonne to be in divers places at once because there would be in him Yea and Nay Yea in that he will have every physicall and composed body to be in one onely place Nay If he would have the body of his Son which is such to be in severall places at once Moreover every true humane body is a materiall substance that hath his naturall and inseparable properties one of which is to be limited circumscribed and contained in one certaine place Take away from bodies the distance of places saith Saint Austin and they shall be nowhere and because they shall be nowhere they shall not be at all And speaking of the body of Christ he saith That if some space be not given unto it that may contain it after the same manner as other bodies are its humane nature is destroyed Epist. 37. ad Dardanum Therefore there is a figure in these words This is my body The fourth rule also shewes us very plainly That there is a figure in these words This is my body For if we take them literally and without a figure there followeth divers absurdities 1 First That a body like unto ours in all things sinne excepted should be in an infinite number of places at one and the same time For they teach it is in as many places as there are Masses said and that it is whole in every crumme of the Hoste and in every drop in the Chalice and yet budges not from Heaven neither is it in the space which is between both and by Consequent that one and the selfe same body may be higher and lower than it selfe and that there is some distance between Christs body and the body of Christ 2 Secondly That a true body hath all its parts under one point having the head where the feet are the eyes mouth and eares altogether and by Consequent it hath a length without extent that is a length and no length 3 Thirdly That Christ did eat himselfe and drank his own body and blood seeing after their own Doctrine his body is also in the Chalice And that by Consequent he had his head in his mouth and his whole body in his stomack having the inside out and the outside in which is a thing more absurd than if the scabberd were in the sword For being in the sword it were in another thing than it selfe But these Doctors put the body of Christ into the body of Christ 4 Fourthly That there is a Christ suffering and a Christ not suffering A Christ crucified and a Christ not crucified For as soone as Christ had supped he went to the Garden of Olives where he swate greate drops of blood was apprehended and finally Crucified But the same that was in his and the Apostles stomacks did not sweat great drops of blood was not apprehended nor crucified And by Consequent he was not our Saviour seeing he hath not suffered for us It appeareth therefore plainly by that which hath bin above said That these words This is my body must not be taken literally but figuratively Neverthelesse our Adversaries are so wilfull and obstinate in this as to affirme still That these words must be taken literally and without a figure and that the bread of the Masse is transubstantiated into the body of Christ alledging that God is able to doe it but as I have said already the Question is of his will and not of his power They should have proved first That it is his Truth and his Will before they goe about to tell us of his power There is no opinion so extravagant or fantasticall but may be maintained in saying that God is powerfull enough to make it to bee so To prove a doctrine onely because God is omnipotent is an open confession of their weakenesse There be some things that God cannot doe because he is omnipotent He cannot lye He cannot contradict himselfe Gods omnipotencie ought not to be a cloake unto Error nor serve as a refuge to falshood and Idolatry Therefore wee must see first whether it bee his truth or no 1. In the first place the Apostle to the Hebrewes telleth us that Christ is like unto his brethren in all things sinne excepted Heb. 2. 16. 17. Therefore it is a thing contrarie unto the truth of God to teach that he may be in a million of places at one and the same time For to have a true body and to be like unto his brethren in al things he must be in one and not in many places 2. Himselfe tels us that hee leaveth the World and goes to the Father John 16. 28. That hee is no more in the World John 17. 11. That we shall have the poore alwayes but we shall not have him alwayes Marke 14. 7. It is therefore a thing contrary unto the truth of God to teach that he is here on earth in a million of places at once They answer to this that we have Christ no more visibly but that wee have him invisibly under the Species of the bread and wine But that will not serve their turne For to have Christ invisibly is still to have Christ That man were a lyer that should say he had no clothes because they are hid in a trunke Even so hee were a lyer that should say he had not Christ because he is hidden under the Species of bread and wine But he saith expresly Wee shall not have him alwayes That he leaves the World and goes to the Father Sentences which should be false if he were yet in the world betweene the hands of a Priest saying Masse or lockt up in a pix or box And as touching that which hee saith Matth. 28. 20. That hee shall be with us unto the end of the World That is very true not according to his Humane nature but according to his Divinity power and efficacie of the holy Ghost whereby he guideth governeth and ruleth his Church We have Christ alwayes according to the presence of his Majesty saith Saint Austin but according to the presence of his flesh it was truly said unto the Apostles Ye shall not have me alwayes August 50 Treatise upon Saint John 3. Saint Peter saith That Heaven must containe him untill the times of restitution of al things which God hath spoken by the mouth of all his holy Prophets since the World began Act 3. 21. It is therefore a thing contrary unto the Truth of God to teach that he is here on earth below in the hands of a Priest in as many places as there are Masses said 4. In the
Apostles Creed we beleeve and confesse That he ascended into heaven and sits at the right hand of God the Father Item That from thence hee shall come to judge the quick and the dead Therefore it is a thing contrary unto the truth of God to teach that he is here below on earth in the hands of a Priest in as many places as there are Masses said But for asmuch as they alledge without any respect to Gods truth that it is his wil manifested in these words This is my body I wil shew that it is no more his will which cannot be contrary to his truth For the will of our Lord Jesus Christ was to institute a Sacrament But in all Sacraments there should be two distinct things to wit the signe and the thing signified the one thing terrestriall and the other celestiall It was his wil therefore that these two things should be in the Sacrament of the supper which he instituted that is the bread and the wine which are the signe and the terrestriall thing And his body and blood which are the celestiall and signified thing The signes received by the corporal mouth and the thing signified by faith according to that which the Apostle saith Christ dwelleth in your hearts by faith Ephes. 3. 17. Whereupon it followeth that it was not his will that the bread and wine should be transubstantiated into his body which they should signifie And indeed he did not say this is transubstantiated into my body but only This is my body And that conformably unto the style of the holy Scripture which giveth alwayes to the signe the name of the thing signified using in all Sacraments the word is for signifieth But forasmuch as all the difficulty lyeth upon this word is to know whether it ought to be taken properly or by signifieth in this euunciation this is my body I prove that it ought not to be taken properly but by signifieth Here is my argument If in all Sacraments the signes doe beare the name of the things signified Item if the word is is put for signifieth or representeth It followeth that the bread and the wine which are signes in the Sacrament of the Lords Supper ought to beare the name of the body and blood of Christ Item that the word is is put for signifieth or representeth But the first proposition is true Here are my proofes 1. The Circumcision was a Sacrament among the Jewes that signified the Covenant of God as it is said in the 17 of Genesis vers. 10. 2. 4. 7. Every man-childe among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the covenant betwixt mee and you But in the same chapter this Circumcision is called the Covenant it selfe I will make my Covenant betweene me and thee As for mee behold my Covenant is with thee I will establish my Covenant betweene me and thee All that is said of the Circumcision it was then called the Covenant of the name of the thing whereof it was a signe So Christ following the style of the holy Scripture did call the bread his body 2. The Paschall Lambe was also a Sacrament among the Jews which represented the passeover of the Angel that passed by in Egypt Neverthelesse it is called even the passeover it selfe And thus shall ye eate it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall eate it in haste for it is the Lords passeover Exod. 12. 11. 3. The Arke of the Covenant was also a Sacrament among the Jewes which represented the Lord but it is called the Lord himselfe in the Word of God as we see in these words And David arose and went with all the people that were with him from Baal of Juda to bring up from thence the Arke of God whose name is called by the name of the Lord of hostes that dwelleth upon it betweene the Cherubins 2 Sam. 6. 2. 4. The Rock from which came out waters in the Wildernesse was also a signe and a sacrament among the Jewes that signified the refection and spirituall food which the faithfull have in our Lord Jesus Christ but it is called Christ even by Saint Paul Our Fathers did all eate the same spirituall meate and did all drinke the same spirituall drink for they all drank of that spirituall rock that followed them and that Rock was Christ 1. Cor. 10. 3. 4. Pâ—anigarolle in his Lessons page 477. deceiveth himselfe grossy being of opinion that in this place Christ is called a rock and therefore that this word Was is to be taken for being and not for signifying 1. For if it were the sence and meaning of the Apostle he would not have said that the rock was Christ but that Christ was the rocke 2. Also he would not have said in the passive tense was but in the present tense is For he is alwayes both the fundamentall and chiefe corner stone of the Church 3. To discerne the truth wee must but consider the words of the Apostle for hee saith That our Fathers did all eate of the same spirituall meate and did all drinke of the same spirituall drinke 1. Cor. 10. 2. But this spirituall meate was the Manna Exod. 16. 15. which he calleth spirituall because it was a figure of Christ Likewise this spirituall drinke was the water issuing forth of the rock Exod. 17. 6. Numb. 20. 10. 11. which also he calleth spirituall drinke because its signification was spirituall But as by this spirituall meat Saint Paul did not meane Christ himselfe So by this spirituall drinke he did not understand Christ himselfe but the water that flowed out of the Rock It is therefore cleare enough that this Rock whereof he speaketh is the same whence the waters flowed in the Wildernesse which he calleth Christ because it was a figure of Christ The which is plainely shewed in the foregoing words of Sea and Cloude For the Sea the Cloude and the Rock are used in one and the selfe same kind and to one and the selfe same end Even so then as it was a true Sea and a true cloude so this Rock was a true Rock And it is said it followed the people because the streames of waters that issued forth of this Rock followed this people a long time in the Wildernesse Againe Christ saith That he is the true Vine John 15. 1. That he is the doore of the Sheep John 10. 7. And Saint Paul saith That the bread which we break is the Communion of the body of Christ 1. Cor. 10. 16. Howbeit the bread is not the Communion it selfe but a Sacrament thereof As for Baptisme S. Paul saith That by it we are buried with Christ Rom. 6. 4. Col. 2. 12. because it representeth the death of the old man and of our naturall corruption But without going from the Sacrament whereof we now treat there is sufficient matter to shew plainly That in these
the true Doctrin And contrariwise That that Doctrine which caÌ„not be proved out of expresse texts of the Word of God and necessary Consequences drawn out of the same is the false And that withall the Jesuits doe brag impudently in some of their Bookes to have put to silence all Our Ministers And make their boast That neither Minister nor any other can produce any expresse Text out of the Bible that either condemneth any of their Articles or justifies any of ours though we should produce them out of the Geneva Bible Moreover That by Expresse Texts they doe not meane we should shew them in the Bible the very same words of the debated Article but that they are contented with such like and equivalent words And that we cannot justifie any of our Articles of Faith nor condemne any of theirs by any good Consequence drawne out of the pure Word of God And in Jesuite Verons answer to my Book called The Caballe of the Jesuits c. after hee hath brought some lines wherein I say that the onely way to make them come out of this last entrenchment is to produce Expresse Texts out of the Word of God for the proofe of that which is in Controversie he answereth That it is all he desireth of us and offereth to be a Pâ—â—testant if we be able to doe it even in one onely Article Again in de Raconis Book containing the Acts of the Conference held between him and Mr. du Moulin Printed with the approbation of the Doctors p. 15 the said de Raconis confesseth That the Church is subject unto the written Word not to goe against it And in the 31. Pag. he admitteth the said du Moulin to necessary Consequences drawn out of the Word of God So that all we have now to doe is to produce Expresse Texts out of the Word of God and necessary Consequences drawne out of the same for the condemning of the Doctrine of 〈◊〉 Roman Church and Justifyâ—â—g of that of the Reformed Which thing I do in this Treatise upon the chiefe points of Controversie Whereby every one may easily perceive that according to our Adversaries own Confession the Reformed Church hath the true Doctrine and the Roman Church the false And therefore all they that desire to have Salvation ought to come out of it and joyne themselves to the Reformed Church THE MATTERS Contained in this TREATISE CHAP. I. THat the Word of God is not darke to them that have received the Spirit of God that they may know the things which are freely given them of God Item That it containeth all things necessary to Salvation and by Consequent that Mens Traditions are vain and unprofitable Pag. 1. CHAP. II. That it is necessary that all the Faithfull should reade the holy Scriptures and that they are even bound thereunto by the Commandement of our Lord Jesus Christ p. 23. CHAP. III. That a Man can doe no good worke without the Grace of God and that our workes theâ—efore are not dispositive for the obtaining of that Grace as our Adversaries say Pag. 27. CHAP. IV. That our Lord Jesus Christ hath fully and perfectly satisfied the Justice of God for our sinnes aswell for the guilt as for the punishment and Consequently that it is a vain and an unprofitable thing to desire to satisfie againe unto the same by works p. 31. CHAP. V. That a Man not being able to satisfie the Justice of God for his owne sinnes cannot by Consequent satisfie for the sinnes of others p. 44. CHAP. VI That the pretended treasure of the Romane Church was onely established to make void the merits of Christ and to make a little Saint of him that no body may know among the rest of the Saints Pag. 50. CHAP. VII That our good works have no merit at all and that all the merits of the Faithfull are in one Christ alone Pag. 57. CHAP. VIII That the Invocation of Saints departed is contrary unto the Word of God and tendeth to no other end but to give unto the creature the honour and glory that belongeth unto the Creator p. 64. CHAP. IX That the Images of the Romane Church are made against the Commandement of God and that the Adoration they give unto them is meere Idolatry p. 74. CHAP. X. That foure Rules shew unto us that there is a Figure in these words This is my Body and that the Transubstantiation of the bread into the body of Christ is contrary unto the truth of God and destroyes the humane nature of Christ Item That in all Sacraments the Word is is put for signifieth or representeth Pag. 84. CHAP. XI That it is not enough for to have eternall life to eat Christs flesh but we must also drink his blood And therefore all Christians indifferently ought to communicate under both kinds according to the Commandement of Christ and the Apostle Saint Paul p. 112. CHAP. XII That the pretended Sacrifice of the Masse was onely established for to annihilate the power and efficacy of the Sacrifice of the Crosse And that there is but one onely Sacrificator Sacrificing expiatorily in the Evangelicall Law to wit Christ Jesus our Lord Pag. 125. CHAP. XIII That S. Peter was not established by Christ Head of the Universall Church and Prince of the Apostles And Consequently that the Pope who challengeth this title but as S. Peters Successor hath intruded himselfe into that Office without any lawfull calling And shewes himselfe to be Antichrist in doing quite contrary to that which Christ and S. Peter did p. 148. Expresse Texts and necessary Consequences drawn out of the Word of God for the condemning of the Doctrine of the Roman Church and justifying of that of the Reformed Churches CHAP. I. That the Word of God is not dark to them that have received the Spirit of God that they may know the things which are freely given them of God Item That it containeth all things necessary to Salvation and by consequent that Mens Traditions are vaine and unprofitable THE Word of God contained in the Old and New Testament is the chiefe and principall meanes we have to know him It is it alone that declareth us his will and teacheth uâ— what the honour and service is we owe unto him In summe it is the only light that scattereth and disperseth the darknesse of our understanding and by whose pure brightnesse we are led into the way of the Kingdome of Heaven Therefore it is no wonder if the Pope and his disciples enemies of Mans Salvation have endeavoured and doe endeavour stiâ—â— to take away that holy light from before men to the end that they walking in darknesse may fall into eternall ruine and perdition Now the chief meanes they have used to attain to their ends is first to perswade and make the simple people beleeve That the Scriptures are full of darknesse and therefore that it belongeth not to every one to reade the same but only to Doctors and learned men Secondly That it doth not
those that worship him must worship him in Spirit and Truth John 4. 24. God is infinite and incomprehensible therfore he cānot be represented by such materiall and corporall things it being an horrible blasphemy to go about to represent the God-head with such things Wherefore the ProphetEsay cryeth aloud against such Idolaters To whom then will yee liken God or what likenesse will yee compare him unto or to whom shall I be equall saith the holy One Lift up your eyes on high and behold who hath Created these things Esay 40. 18. 25. 26. And the Apostle Saint Paul saith That professing themselves to be wise they became fooles and changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and foure-footed Beasts Rom. 1. 22. 23. This adoration of Dulia which they give unto Saints cannot chuse but be a great sinne and Idolatry For this adoration is made without any warrant out of the Word of God and by Consequent done without Faith which cannot be but sinne and Idolatry In summe Our Adversaries are greater Idolaters in worshipping of their Images than the Pagans and ancient Idolaters were For those had not the knowledge of the true God and were not taught and instructed by his Word Besides They worshipped the Images of things which they beleeved to be gods as of Jupiter Hercules Apollo Juno Venus Diana and others But these Idolaters here see by the Word of God how much Idolatry is in abomination unto the Lord and neverthelesse they worship the Images of things which as themselves confesse are no gods as of the true Crosse of the Virgin Mary of Saint Francis of Saint Dominick and others and are come so farre even as to worship Tabernacles Boxes and such other like things But if any man thinke that I accuse them wrongfully and lay to their charge that which they doe not teach Let him take the paines to reade their Canons and Books and namely the Lessons of Francis Panigarolle a renowned Doctor amongst them and he shall finde that the Pagans never came to such a height of Idolatry CHAP. X. That foure rules shew unto us that there is a Figure in these Words This is my body And that the Transubstantiation of the bread into the body of Christ is contrary unto the truth of God and destroys the humane nature of Christ Item That in all Sacraments the Word is is put for signifieth or representeth BY that which hath been said already It appeareth plainly That the Doctrine of our Adversaries is altogether contrary unto the Word of God and therefore it is no wonder that they have forsaken the light for to hide themselves under the darknesse of a Tradition and unwritten Word It is true they boast much of these Words This is my body and make a shew to sticke close to those Foure small Words of the Gospel upon which words they will not admit of any Figure or interpretation but will take them at the bark of the Letter to draw out of the same a Doctrine contrary unto the Analogy of Faith and that wholy destroyeth the humane nature of our Lord Jesus Christ The which I will prove by these foure rules following which will put us out of all doubt For they certainly shew unto us when there is a Figure in any place of the holy Scripture The first is when the matter and the circumstances of the preceding and subsequent words shew that there is a Figure The second whether the time in which it is spoken is to make a Figure The third whether understanding the place literally and without a Figure there should from thence arise an impossible thing The fourth if taking it literally and without a Figure there should follow any absurdity According to these foure rules we must examine this place This is my body and see whether there be a Figure in it or no As for the first the matter and the circumstances doe shew That there is a Figure in these words This is my body For Christ was instituting of a Sacrament Now whatsoever is said in matters of Sacraments ought to be understood sacramentally and not literally Again The circumstances of the preceding and subsequent words doe shew also that there is a Figure For in the foregoing words the Scripture saith that Christ took bread brake it and gave it But it is not given till after the consecration therefore he gave bread And to the subsequent words hee addeth these words This is my body which is broken for you But the body of Christ was not broken in the Lords Supper no not on the very Crosse it selfe therefore they must be understood figuratively Moreover he said giving the Cup to his Apostles This Cup is the New Testament in my blood Luk. 21. 20. the which cannot be understood without a Figure For a Cup or that which is in it is not a Testament substantially Item he saith He will drink no more of the fruit of this Vine Mat. 26. 29. He commandeth to doe that in remembrance of him 1. Cor. 11. 24. Therefore there is a figure in these words This is my body By the second rule it appeareth also That there is a figure in these words This is my body For the time in which Christ instituted the holy Sacrament of his Supper was the same time in which he would leave the World and goe to his Father as he testifieth of himselfe saying I leave the World and goe to the Father John 16. 28. I am no more in the World John 17. 11. Yee have the poore with you alwaies but me yee have not alwaies Mar. 14. 7. But hee willing to have his Church to make a commenmoration of his death he Instituteth a Sacrament wherein he ordaineth bread to be broken and the Cup to be distributed in remembrance of him Doe this saith he in remembrance of me For as often as yee eate this bread and drink this cup yee doe shew the Lords death till he come 1. Cor. 11. 26. And that to represent unto us That even as the bread and wine nourisheth our bodies in this Temporall life So his flesh and his blood are the food of our soules in the Eternall life Therefore there is a figure in these words This is my body By the third rule it appeareth also clearely that these words This is my body are to be understood figuratively For as it is impossible that twice two be not foure but there must bee the first odde number umpire So it is likewise impossible That a true body be in divers places at once But the body of our Lord Jesus Christ is a true body Like unto his brethren in all things sinne excepted saith the Apostle Heb. 2. 17. Therefore it cannot be in divers places at once Our Adversaries would faine cover themselves with the omnipotency of God but it is in vain for the question is of his will and not of his power But it was his
words This is my body the word is is put for signifieth or representeth For Christ saith This is my body which is broken for you But if we should here take this word is properly and without a figure it would follow That the body of Christ was broken at the Sacrament of the Lords Supper which is a thing contrary unto the Word of God that saith He was not broken that the Scripture should be fulfilled which saith that a bone of him shall not be broken John 19. 33. 36. Now we must note That this word is is found here twise in the same place and within three words one of another viz. This is my body which is broken for you c. These subtill Doctors enemies of figures will take the first properly and without a figure in these words This is my body but in the words following which is broken for you c. they take it figuratively saying that breaking is attributed to the body of Christ because the species which cover it are broken by the Priest that is to say the colour the quantity the measures A brave subtilty for according to this Doctrine an arme shall be broken because the sleeve that containeth it is broken But here is yet more S. Luke and S. Paul say That the Cup is the New Testament c. Luk. 22. 20. 1. Cor. 11. 25. Out of which we draw this infallible conclusion If the Cup or that which is in the Cup cannot be the new Testament substantially but onely Sacramentally It followeth that this word is ought to be expounded in this place for signifieth or representeth But the first is true Therefore the last also Our Adversaries deny the Antecedent affirming That the Cup or that which is in the Cup is the New Testament properly and without a figure and perceiving very well that the bread is the Lords body in the same kind as the Cup is the New Testament and that if the word is must be expounded for signifieth or representeth in this enunciation This Cup is the New Testament c. that it must be expounded so in this enunciation This is my body But this hole is too little to creep out at For behold Saint Mathew saith That this blood is the blood of the New Testament Mat. 26. 28. Therefore it is not the New Testament For even as the foure corner Cap of a Jesuite is not a Jesuite so the blood of the New Testament is not the New Testament Adde moreover that our Adversaries tell us That the New Testament is founded upon the blood which they say is in the Chalice Therefore by their own Doctrine it is not the New Testament for one thing founded upon another is not the same thing with it In summe Christ saith This Cup is the New Testament in my blood Therefore it is not his blood For a thing which is in another is not the same thing in which it is By so many expresse texts and invincible reasons is this proposition evidently proved That in all Sacraments the signes do beare the name of the thing signified and that this word is is put for signifieth or representeth and Consequently that the bread and wine remaining still bread and wine at the Sacrament of the Lords supper doe beare the name of the body and blood of Christ whom they signifie And therefore the meaning of these words this is my body is This signifieth or representeth my body as divers Fathers have expounded it and namely Saint Austin in these words The Lord made no difficulty to say This is my body when he gave the signe of his body Austin against Adimentus chap. 12. And Tertullian also in these words Christ having taken bread and distributed it to his Disciples made it to be his body saying this is my body that is the figure of my body Tertullian contra Marcion chap. 40. Whereby it appeareth that this popish doctrin is no lesse contrary unto the wil of God than unto his truth manifested in his Word CHAP. XI That it is not enough for to have Eternall life to eate Christs flesh but that we must also drinke his blood And therefore all Christians indifferently ought to communicate under both kindes according to the Commandement of Christ and the Apostle Saint Paul THe Pope and his Associats doe keepe men easily in their Idolatry and false doctrines by these two meanes The first in holding them in a more than brutish ignorance using them like beasts The second by sweet alluring speeches wherewith they cover the poyson which they give unto the simple to drink It is a thing worthy of compassion to see sometimes these Doctors in the Pulpit torment themselves gnash their teeth for anger and spew out a thousand injuries slanders forg'd imputations against the good servants of God and especially against Calvin For the very remembrance of the name of that good Doctor is able to make them stark mad mingling in their sermons among their injuries some words of Piety recommendation and praise of good workes to amuse their hearers and entertaine them in that opinion that they preach a true and wholesome doctrine This is the cause the Papists sometimes doe intreat us to goe heare their sermons O silly people ye have not yet learned what the depths of Satan are that can transforme himselfe into an Angel of light for to seduce men Apoc. 2. 24. Ye hearken not to Christs warning when he saith Beware of false Prophets which come to you in sheepes clothing but inwardly they are ravening â—olfeâ— Math. 7. 15. Ye know not that Antichrist hath two hornes like a Lambe but speaketh as a Dragon Apoc. 13. 11. Poore seduced people that â—eed your selves with shewes of good wherewith they hide the falshood which they give you without inquiring of the truth so easie to be found in the Word of God to confound your Doctors Aske them but where it is commanded in the Word of God to deprive Lay men and women from the Communion of the Cup as they doe and ye shall make them as dumb as fishes Those red Hats and fur'd Hoods assembled at the Councels of Constance and Trente acknowledge in the thirteenth and fifth Sessions of the said Councels That Christ did institute the Sacrament of the Supper under both kinds of bread and wine and delivered it so to his Diciples Confessing moreover that the use of both kindes was very frequent and ordinâ—ry in the beginning of Christian Religion and yet neverthelesse they are so bold and impudent as to put an Anathema upon him that shall say that all every one of the Faithfull ought to receive under both kindes the Sacrament of the Eucharist by the commandement of God Declaring that this custome of receiving under one kinde ought to be held as a Law forbidding every Christian to beleeve or teach otherwise Behold how these Doctors have banded themselves openly against Christ whom they have Anathematised with the Apostle Saint Paul Our
Word of God since to be Antichrist is nothing else but to be contrary to Christ But the antecedent is true I have proved it already here above as touching the doctrine It is as easie also to prove it touching manners 1. First our Lord Jesus Christ shewed himselfe so humble that although he was King both of heaven and earth yet would he not shew himselfe to be such in this World He fled unto a Mountaine when the Jewes would have made him King John 6. 15. He saith That his kingdome is not of this World John 18. 30. But the Pope exalteth himselfe above the Emperor and above al Kings Princes of the earth Therefore he is contrary unto Christ in his manners 2. Christs mind did not runne upon heaping up treasures on earth but his onely care was to do the Wil of God his Father He testifieth That the Foxes have holes and the birds of the ayre have nests but he had not whereon to rest his head Mat. 8. 20. S. Peter also saith That he had neither Gold nor Silver Act. 3. 6. But all the Popes care is to gather up treasures and riches Therefore he is contrary unto Christ in his Manners 3. Christ willing to shew himselfe a patterne of humility washed the feet of his Apostles John 13. But the Pope will not be so officious but on the contrary he makes others to kisse his feet devoutly out of his pride Therfore he is contrary unto Christ in his Manners 4. Christ was Crowned with a Crowne of Thornes but it pleaseth his Holinesse to weare three Crownes that are not of the like matter 5. Christ went into Cities and Townes preaching and shewing the Doctrine of Salvation Luk. 8. But the Pope dispenseth with himself handsomely from that labour 6. Christ commands his Apostles to give for nothing that which they have received for nothing Mat. 10. 8. But the Pope is wiser than so to give any of his wares gratis 7. Christ teacheth us That if any man will be his Disciple and follow him that he must take up his Crosse Mat. 10. that is all manner of afflictions and poverty denying himselfe and his affections But the Pope followes not this precept and by Consequent cannot be put or placed into the number of Christs Disciples 8. Christ forbids Fornication and the Pope ordaineth it in suffering publick Stewes in Rome and other places that bring him in great profit 9. The Pope likewise shewes himselfe contrary unto Christ in greatnesse and Worldly pompe It is an admirable thing to see him in his Pontificalibus crowned with three Crownes or carried upon mens shoulders through the City of Rome attended with Suitzers and other guards both a Horse-back and a Foot and to see the people upon their knees worshipping him in the streets 10. In a word The Pope is absolutely contrary unto Christ in magnificence of apparell garments moveables Horses and Officers all which he hath in great number Item in meats drinks baths unctions corporal delights pleasures Musick Playes sports and all Earthly contentments Wherefore the Consequence of my Argument is most true and therefore none ought to doubt but thar he is that Antichrist spoken of in the Word of God Item That that Congregation which acknowledgeth him for its Head is not the Church of Christ but the Synagogue of Antichrist from which we ought to separate our selves according to Gods command Apoc. 18. 4. and cleave to the Reformed Church which is the true Church the onely Pillar of Truth out of which there is no Salvation Apoc. 14. 9. 10. If any man worship the Beast and his Image and receive his marke in his Forehead or in his hand the same shall drink of the Wine of the wrath of God which is powred out without mixture into the Cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lambe FINIS Imprimatur Tho. Wykes R. P. Episc. Lond. Capell Domest.